Kiswahili Gloria In Excelsis First Version -- Draft

September 27, 2018, 5:09 pm

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This is for the proof-readers, a draft engraving of the first setting of the Gloria in Excelsis in the Kiswahili hymnal Mwimbieni Bwana: msifuni Mungu, mfalme wa mbingu na nchi! This hymnal was produced  in 2000 by the Evangelical Lutheran Church in Tanzania.

UTUKUFU NI WA MUNGU (Gloria in Excelsis)

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Kiswahili Gloria In Excelsis Second Version -- Draft

September 28, 2018, 8:50 am

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This is for the proof-readers, a draft engraving of the first setting of the Gloria in Excelsis in the Kiswahili hymnal Mwimbieni Bwana: msifuni Mungu, mfalme wa mbingu na nchi! This hymnal was produced  in 2000 by the Evangelical Lutheran Church in Tanzania.

Twakusifu (Gloria in Excelsis) Njia ya pili [Second Version] 

Kiswahili Invocation -- Draft

September 29, 2018, 2:59 pm

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This is for the proof-readers, a draft engraving of the first setting of the Invocation in the Kiswahili hymnal Mwimbieni Bwana: msifuni Mungu, mfalme wa mbingu na nchi! This hymnal was produced in 2000 by the Evangelical Lutheran Church in Tanzania.

IMaandalio: Ungamo na Ondoleo la Dhambi (MB p. 267)

Invocation

Ki:Kwa Jina la Mungu Baba na la Mwana na la Roho Mtakatifu.

Ush: Amen.

WIMBO

Ki: Bwana Mungu wetu yupo hapa, yu pamoja nasi. Tumsujudie, tumche. Na tumsikie jinsi anavyotufundisha katika Neno lake:

ama: Mpende Bwana Mngu wako kwa moyo wako wote, na wka roho yako yote, na kwa akili zako zote; Mpende na jirani yako kama nafisi yako.

au: Mimi ni Bwana Mungu wako, usiwe na miungu mingine ila mimi. Usilitaje bure Jina la Bwana Mungu wako, maana Bwana hatamhesabia kuwa hana hatia mtu alitajaye jina lake bure. Ikumbuke siku ya Bwana, uitakase. Waheshimu Baba yako na Mama yako. Usiue. Usizini. Usibe. Usimshuhudie jirani yako uongo. Usiitamani nyumba ya jirani yako. Usitamani mke wa jirani yako, wala mtumishi wake, wala ng’ombe wake, wala chochote alicho nacho.

Ki:Msaada wetu ni katika Jina la Bwana,

Ush:Aliyeziumba mbingu na dunia.

Kiswahili Te Deum Wewe Mungu Twakukiri-Draft

October 3, 2018, 2:12 pm

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This is for the proof-readers, a draft engraving of the first setting of the Te Deum (p. 383-384) in the Kiswahili hymnal Mwimbieni Bwana: msifuni Mungu, mfalme wa mbingu na nchi! This hymnal was produced in 2000 by the Evangelical Lutheran Church in Tanzania. 

Wewe Mungu Twakukiri (Te Deum)

Ki:Wewe, Mungu twakukiri
Wewe, Bwana wa Milele,

Ush:Ulimwengu wote unakuabudu.

Ki:Malaika wote wakusujudia Wewe.

Ush:Nazo Mbingu na Nguvu zote;

Ki:Nao makerubi na maserafi wakuimbia hawakomi:

Ush:Mtakatifu, Mtakatifu, Mtakatifu, BWANA

Mungu wa majeshi,

Ki:Mbingu na nchi zimejaa utukufu wako.

Ush:Jamii tukufu ya Mitume wakusifu Wewe;

Ki: Shirika lenye sifa la manabii wakusifu Wewe.

Ush: Jeshi la Mashahidi waliovaa mavazi muepe wakusifu wewe;

Ki:Kanisa takatifu katika nchi zote lakukiri Wewe;

Ush: Baba mwenye enzi zote; Mwana wako pekee,
na wa kweli, wa kuabudiwa; Mfariji Roho Mtakatifu.

Ki: Wewe Kristo ndiwe Mfalme wa Utukufu,

Wewe Mwana wa milele wa Baba.

Ush:Hata ulipowadia utimilifu wa wakati wa kuwaokoa binadamu,

Ulichukua mwili huu wetu katika tumbo la Bikira Mariamu.

Ki:Wewe ulipoushinda uchungu wa mauti,

Uliwafungulia waaminio Ufalme wa Mbinguni.

Ush: Wewe unakaa mkono wa kuume wa Mungu katika utukufu wake Baba.

Ki:Tunaamini na kungojea kurudi kwako kuwa mwamuzi wetu.

Ush:Kwa hiyo twakuomba uwasaidie watumishi wako.

Ki: Watumishi hawa uliowakomboa kwa damu yako ya thamani,

Ush:Uwajalie pamoja na watakatifu wako

Thawabu ya utukufu wa milele. Amen.

Uwaokoe watu wako, Bwana: uubarikie urithi wako.

Uwatawale: uwainue hata makao ya milele.

Sisi kila siku: twakutukuza.

Twalisifu Jina lako: zamani hizi na za tnilele.

Ukubali, Bwana, kutulinda leo: tusipate dhambi.

Uturchemu, Bwana: umrehemu sisi.

Utuonee huruma, Bwana: kwani sisi twakutumaini wewe.

Nirnekutumaini wewe, Bwana: nisipotee milele.

The last 8 lines are reproduced from: INJIA Y A IBADA. Swahili: Book of Worship SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE. LONDON: p. 3-4]

https://docplayer.net/53409897-Njia-y-a-ibada-swahili-book-of-worship-society-for-promoting-christian-knowledge-njla-ya-ibada-book-of-worship-london.html]

'Bokoreri Obuya Nkorw' Asore: Ekegusii hymn

October 5, 2018, 2:30 pm

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The Music Teacher from Lutheran Theological Seminary-Nyamira, Kenya with his family singing the first two verses of hymn 70 from the Ekegusii hymnal Moterere Omonene.

'Bokoreri Obuya Nkorw' Asore, 
lyrics by Enock Kalembo

1. Omo:
'Bokoreri obuya nkorw' asore,
Omonene bw'obonene.
Ring'ana rigiy' erieta riao.

Bonsi:
/:Yeso nomochakano bw'emeremo,
na nechinguru ase obokoreri bwaito.:/

2. Omo:
Abakoreri mogondo oo,
obae ososemeria.
Ne chinguru kobr' emeremo.

Bonsi:
/: Bakore yonsi ase obwegenwa,
bab' abarendi eri' emeremo tesareka. :/

Enock Kalembo's Kiswahili version is #71 in Mwimbiene Bwana

Ninganetie Kogenda Igoro: An Ekegusii Hymn

November 3, 2018, 10:04 am

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Dancan,  Bevan, and Hendel with their parents, Abner Moriasi Momanyi and Angelika Bosibori Moriasi; performing "Ninganetie Kogenda Igoro" -- hymn number 277 in the Ekegusii Lutheran hymnal Motorere Omonene. 

The setting is titled "Kikinga." 

The Ekegusii hymn is based, in part, on John 14:6 "Yesu akamotebia, Ninche inde enchera, naende ekeene, naende obogima: omonto onde tagocha ase Tata tatiga asende." 

The Ekegusii lyrics for the first two verses in Motorere Omonene are:
 "Omot." Leader
 "Bonsi" Response

1. Omot.
           Ninganetie kogenda igoro
           inaki indaike aroro?
    Bonsi:
           Yeso nenchera, na obogima,
           Gatoramwegene natoike aroro.
2. Omot.
           Aaria igoro nagaya mono,
           nao `bomenyo bwa Tata oito.
    Bonsi:
           Yeso nenchera, na obogima,
           Gatoramwegene natoike aroro.

The Kiswahili lyrics for this Tanzanian  hymn "Mtunga maneno" were written by Ndilivako Ndelwa. What I could find on the author: Mr. Ndelwa, a Lutheran from Igumbilo, Tanzania who served as a teacher for the Lutheran schools in that region. He was imprisoned in 1960 and eventually released as a result of tensions between the Roman Catholic churches and the Lutherans in that area.

[Based on information found i "Lutheran-Roman Dialogue: Reflections on the Situation of the Evangelical Lutheran Church in Tanzania (ELCT). The Lutheran-Roman Relationship during European Missionaries Era: An Experience from Tanzania."by Dr. Falres I. Ilomo, Former Director of Postgraduate Studies, Research and Publications and Senior Lecturer, Faculty of Theology, University of Iringa, Tanzania
https://heritagestudies.eu/wp-content/uploads/2017/08/1.2-FIlomo_lecture_final_clean_13.10.pdf]

Kings of Assyria and the Book of Isaiah--Lecture Part 1

November 5, 2018, 1:46 pm

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Kings of Assyria and the Book of Isaiah

Lecture for Lutheran Theological Seminary-Nyamira, Kenya. Part 1.


The Assyrian Kings play a prominent role in the Bible.

This presentation is intended to give concrete examples of how modern historical research touches upon the text of the Bible, particularly the book of Isaiah. It is written to give students a clearer understanding for the benefits of and for the limits of both Biblical interpretation and historical research used in the interpretation of the ancient world and of the book of Isaiah in particular.

Scope of Assyrian History

The history of the Assyrian empires is commonly divided into four periods by modern historians.

• Early Assyrian period (2450-1906 BC)
• Old Assyrian period (1905-1931 BC)
• Middle Assyrian period (1380-912 BC)
• Neo-Assyrian period (912-608 BC)

Of these periods the Neo-Assyrian period is relevant to the immediate historical context of the book of Isaiah. In the 12th century to the 10th century BC the ancient world seems to have experienced a wide spread change. Historians today call this the Bronze Age Collapse. While Assyria was able to retain its national character, it was reduced in size and influence throughout the ancient Near-East.

Assyria struggled with competing interests within the royal court. In the 8th century Tiglath Pileser III seized the throne, instituting reforms which re-established Assyria as an expansive military empire. This expansion continued through the time of Sennacherib, Esarhaddon, and Ashurbanipal in the 7th century BC. These two kings expanded into northern and southern Egypt. During this time Babylon grew more independent of Assyria.

During Ashurbanipal’s reign internal turmoil weakened the empire. After his death c. 631/627 BC civil wars raged throughout Assyria. In its weakened state Assyria was harried by a variety of external attacks. The Battle of Carchemish (c. 605 BC) was Assyria’s last stand. They had attempted to enlist the support of Egypt. Pharaoh Necho II was delayed by the forces of King Josiah of Judah at the battle of Megiddo (2 Kings 23:29, 2 Chronicles 35:20–27). Because of the delay Assyria did not get the military assistance it needed and fell to Nebuchadnezzar of Babylon.

A Note on Dates

Dates assigned to events should be taken as reasonable suggestions. The dates given are not the basis for interpretation. They are the result of interpretation.

When scholars date events in the ancient world there are a number of warnings of which the reader should be aware. This process is called Chronology. There are several approaches to chronology. These approaches rely on different sets of data as evidence, and they rely on different methods. For most historians the goal is to be able to impose dates from our current calendar system and epoch backward upon events known from texts and people who did not reckon time by Gregorian Calendar standards.

The Gregorian Calendar is a set of time measurement rules that were originally implemented by the Pope Gregory XIII in AD 1582. These rules are still not universally observed. Even so, it was not until the 20th century that most countries adopted the Gregorian Calendar for civil purposes. The Gregorian Calendar kept the BC/AD anchor for the epoch as defined by Dionysius Exiguus in A.D. 525. The calculations for this epoch were intended to place the incarnation of Christ and His birth as the founding event for the epoch.

The difficulty in figuring out the year of Christ’s incarnation (calculated from conception or from birth) has lead most historians to accept that our epoch based on Dionysius is probably incorrect by 4 to 6 years— thus we have the odd, but common, statement that Christ was probably born in 4 B.C.

There are two basic types of chronology: 1) Relative Chronology, and 2) Absolute Chronology.

Relative chronology seeks to establish the order of events without reference to absolute dates from our modern calendar. The events in 2 Kings and 2 Chronicles of the period of Isaiah provide quite a bit of information as to the order of events, but not always. In some cases we have statements of which year an event took place. But the year is with reference to another event. 2 Kings refers to years of reigns in both the Northern Kingdom and the Southern Kingdom. One might think this should make the ordering of events more precise. Often it does. In other cases this brings up new issues.

Absolute chronology seeks to establish, as far as possible, to put a precise date from our modern Gregorian Calendar upon events in the ancient world. One of the main tools for this is modern astronomy. In practice this means that some ancient texts mention astronomical events: eclipses of the sun, of the moon, conjunctions of planets, etc. For example: Mathematical models are made based on the orbits of the earth and the moon as they are known today. Using these models calculations are made backward in time to identify when and where solar or lunar eclipses would have taken place. Where these calculations seem a reasonable match with an event recorded in an ancient text and absolute date is assigned to the ancient event.

Both relative and absolute chronology are based on the interpretation of three kinds of information: 1) The Biblical Text, 2) Ancient Inscriptions, and 3) Modern Astronomy. 

The Biblical Text and Chronology

Any student of the Bible who has worked to understand the sequence and duration of the reigns of the kings of Judah and Israel can appreciate the complexities of the effort. The Bible does not answer many questions about dating and chronology that we might wish had been answered. Different believing scholars have offered different solutions to the puzzles of the chronology of the Hebrew Kings. Some of their solutions create more puzzles about what happened when. One particular issue in the time of Isaiah is establishing the years that King Uzziah of Judah reigned.

Ancient Inscriptions and Chronology

Dates in ancient history are tentative. Ancient inscriptions have come down to us with a wide variety of literature and information. Some of these are lists of kings and events with notes on years that events happened. Comparison between these different lists and other inscriptions which mention the same events often leads to links with other names and events, sometimes from different cultures and languages. The chronologist seeks to place these events from various lists into a reasonable order. The chronologist also tries to establish relative dates using the date information these documents contain. The process is complex, requiring the knowledge of many different styles of writing, languages, regional calendar systems, as well as the accurate identification of place names, and personal names. One example in the time of Isaiah is whether or not Uzziah interacted with Tiglath-Pileser III.

The dating and chronology from the ancient world is the result of interpretation of these inscriptions, some of which are still in contention. Added to this complexity is the revision of previous understanding by incorporating new information from newly discovered inscriptions. 

Modern Astronomy and Chronology

Modern astronomy is the primary tool used to establish absolute dates for the events of the ancient Near-East. While this might seem a straightforward empirical way to establish dates there are some important things to know about the limits of the use of astronomy for establishing ancient dates.

In order to astronomically date an event recorded in a text one must have the text interpreted correctly.

So, for example: during the reign of King Amaziah of Judah Amos 8:9 declares:

וְהָיָ֣ה׀ בַּיּ֣וֹם הַה֗וּא נְאֻם֙ אֲדֹנָ֣י יְהוִ֔ה
וְהֵבֵאתִ֥י הַשֶּׁ֖מֶשׁ בַּֽצָּהֳרָ֑יִם
וְהַחֲשַׁכְתִּ֥י לָאָ֖רֶץ בְּי֥וֹם אֽוֹר׃

And it shall come to pass in that day, says the Lord Yahweh;
I will make the sun enter at noon,
And I will cause darkness on the land in a day of light.

The King James Version interprets the second line:

I will cause the sun to go down at noon,

The use of the verb וְהֵבֵאתִ֥י from בּוֺא is often used in the Qal to refer to the sunset. For example, Ecclesiastes 1:5 וְזָרַ֥ח הַשֶּׁ֖מֶשׁ וּבָ֣א הַשָּׁ֑מֶשׁ “The sun rises and the sun goes.” However, Amos 8:9 is the only example of the verb בּוֺא used in the Hiphil with reference to the sun.

Does this text refer to a miraculous noon time setting of the sun, to a solar eclipse, or to some other miraculous work?

The Limmu List (Assyrian Eponym List, more below) has a line that is translated:

During the eponymy of Bur-Saggile, ... in Simanu eclipse of the sun.

The Assyrian text:

Ina li-me IBur-dSa-gal-e … ina itusimāni dšamaš attalû ištakanan

The word for “eclipse” attalû is very well established on the basis of a large number of examples from other inscriptions (CAD v2:505-509). So the only remaining issue of interpretation regards when in the year the month of Simanu took place in the city where this text was written. In regard to this the textual evidence points generally indicates the month of Simanu was usually declared somewhere between the early part of May to the early part of June. Because the local calendars were lunar, religious, and political there is some great flexibility as to when this month was declared in a particular year.

This brings us to the use of modern astronomical calculations. On the basis of current understanding of the movements of the earth and moon modern scholars make a mathematical model to calculate when solar eclipses would have taken place, and which of them would have affected the area from which the record comes. Calculations based on these models assume that there was no outside agency, natural or supernatural, which could have affected the dates, times, and locations of eclipses. One such event in the biblical record, The Sign of Hezekiah (2 Kings 20:1-11,Isaiah 38:1-8), may have serious implications with respect to this chronology. But that particular miracle is invisible to this method. The mathematical models are based on the assumption that nothing natural or supernatural influenced the timing of these eclipses.

On the basis of these assumptions 41 solar eclipses affecting the area of modern Baghdad, Iraq are calculated for the 8th century BC. Of those only 7 are calculated to have taken place at the correct time of the year. From these only 3 were of a significant magnitude of .500 or greater.

• An eclipse is calculated to have taken place on June 24, 791 BC affecting the area about 6:25 pm reaching maximum eclipse magnitude of 0.538 after sunset in the area.
• An eclipse is calculated to have taken place on May 5, 770 BC affecting the area at 12:35 pm reaching maximum eclipse magnitude of 0.667 at 1:55 pm and ending at 3:12 pm.
• An eclipse is calculated to have taken place on June 15, 763 BC affecting the area at 9:25 am reaching maximum eclipse magnitude of 0.864 at 10:48 am and ending at 12:17 pm.

Once these calculations have been made a comparison of these dates with surviving inscriptional literature shows evidence of a pattern that synchronizes fairly well. The best candidate is the third eclipse, which by our Gregorian Calendar rules would likely have taken place on June 15, 763 BC. This eclipse has been called The Assyrian Eclipse, or the Bur-Sagale eclipse (from the name in the Limmu List). And this event is the single most important for establishing the current absolute chronology for this period of history.

But as with any historical work, new findings can cause revision of the current understanding of the dates, events, and locations which are now considered established history. This does not affect the veracity of the book of Isaiah or the rest of the biblical text. 

Sources for Lists of Assyrian Kings

The information we have about Assyria, its history, and its kings from outside the Bible is expansive, limited, and subject to adjustment and reinterpretation. The information is expansive because thousands of inscriptions and other documents have been discovered archaeologically. The documents come from Assyria, Egypt, and many other kingdoms. These documents also cover topics from a wide spread of time. The information is limited due to the fact that the documents that survive to us are not comprehensive in covering all periods. The texts that we have tend to cluster around a limited number of topics, periods, and regions. And while we have many texts, the information they give us about the topics they do cover is sometimes very spotty and incomplete. The documents are subject to adjustment and reinterpretation because most of the texts about the early periods actually come from relatively late periods. Also, the discovery of other texts can force a reinterpretation and adjustment of our current understanding of the text we have now.

Outside the Bible there were very few sources about Assyrian kings before the decipherment of Assyrian Cuneiform writing in the 1850s. The lists of Eusebius of Caesarea's Chronicle (c. 325 AD) and a list in the Excerpta Latina Barbari were two of the main sources for information. But the lists of the Assyrian kings would not be known widely until the 1930s and later.

There are three clay tablet version now available to us of the Assyrian King List. The oldest tablet (the SDAS King List) dates to the 8th century BC. This list ends with Shalmaneser V, the king over Sargon who conquered the Northern Kingdom during the reign of king Ahaz of Judah (2 Kings 17).

Another source is the Assyrian Eponym List, also called the Limmu List. A Limmu is an official who was selected during the spring New Year festival and after whom the new year was named. Thus these are eponyms. Ten copies survive for the period during which Isaiah was active. This is translated as list #9 in Glassner.

In addition to the king lists and the Limmu List there are also many other inscriptions and tablets which have survived and are now published. We will refer to some of these sources when we discuss each king.

Our list will consist of Assyrian kings who reigned during the time of those kings mentioned in Isaiah 1:1. These are:

• Uzziah (r. 767–750 BC) 2 Kg 14:21-15:31, 2 Chr 26, Is 1:1; 6:1
• Jotham (r. 750–735 BC) 2 Kg 15:7, 32-38, 2 Chr 27
• Ahaz (r. 735–716 BC) 2 Kg 16-17, 2 Chr 28, Is 7
• Hezekiah (r. 729/716 – 697/687 BC) 2 Kg 16:20; 18:1-20:21, 2 Chr 29-32, Is 20:1; 36-39

The kings of Israel that were contemporary include [using Albright’s dates]:

• Jeroboam II (r. 786–746 BC) 2 Kg 14:23-15:7
• Zechariah (r. 746 BC – 745 BC) 2 Kg 15:8-12
• Shallum (r. 745 BC) 2 Kg 15:13-16
• Menahem (r. 745 to 738 BC) 2 Kg 15:17-22
• Pekahiah (r. 738 BC – 736 BC) 2 Kg 15:23-26
• Pekah (r. 737 – 732 BC) 2 Kg 15:27-16:20
• Hoshea (r. 732–721 BC) 2 Kg 17

Resources

I. J. Gelb "Two Assyrian King Lists," from Journal of Near Eastern Studies, Vol. 13, No. 4 (Oct., 1954), pp. 209-230
https://archive.org/details/Gelb19371982SelectedWritings/page/n83

Glassner, Jean-Jacques Chroniques Mésopotamiennes (1993), translated as Mesopotamian Chronicles, (2004).

Luckenbill, Daniel David. The Annals of Sennacherib. Oriental Institute Publications 2. Chicago: Univ. of Chicago, 1924. https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip2.pdf

Poebel, A. “The Assyrian King List from Khorsabad.” - Journal of Near Eastern Studies, 1942, Jul, Vol. 1, No. 3: 247-306; 1942, Oct, Vol. 1, No. 4: 460-492; 1943, Jan, Vol. 2, No. 1: 56-90.
Digitized by the Center for Adventist Research, James White Library, Andrews University.
https://archive.org/details/A.PoebelTheAssyrianKingListFromKhorsabad1942/page/n1

Steinmann,  Andrew E “The Chronology of 2 Kings 15-18.” JETS 30/4 December 1987 pp. 391-397.
https://www.etsjets.org/files/JETS-PDFs/30/30-4/30-4-pp391-397-JETS.pdf 

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. 2nd edition, Grand Rapids: Eerdmans, 1965.

Eclipse Table for the 8th Century BC

Resources on The Assyrian Eclipse:

• https://oi.uchicago.edu/research/publications/assyrian-dictionary-oriental-institute-university-chicago-cad
• https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/cad_a2.pdf
• https://legacy.tyndalehouse.com/tynbul/Library/TynBull_1979_30_02_Wiseman_JonahsNineveh.pdf
• http://www.aina.org/ata/20170807110537.htm
• https://en.wikipedia.org/wiki/Assyrian_eclipse
• http://kristenfrihet.se/kf4/dating.htm#_ftnref1

Table is from the following:

• http://www.eclipsewise.com/solar/JSEX/JSEX-AS.html

Solar Eclipses visible from Baghdad, IRAQ

All times are displayed in local time using the value from the Time Zone field in Section 1 (you must add 1 hour if Daylight Saving Time is in effect)

A time followed by "(r)" means the event is already in progress at sunrise. Similarly, a time followed by "(s)" means the event is still in progress at sunset. In such cases, the times and circumstances given are for sunrise or sunset, respectively. The times of sunrise and sunset are calculated when the Sun's lower limb touches the horizon.

Latitude:33° 21' 00" N

Longitude:44° 25' 00" E

Altitude:33.8m

Time Zone:03:00 E

Negative years are equivalent to the year BC minus 1 year (See: Dating Conventions ).

Calendar Date	Eclipse Type	Partial Eclipse Begins	Sun Alt	Maximum Eclipse	Sun Alt	Sun Azi	Partial Eclipse Ends	Sun Alt	Eclipse Mag.	Eclipse Obs.
-799-Jun-04	P	06:24:41	18	07:02:56	26	080	07:43:58	34	0.191	0.097
-798-Nov-18	P	11:14:43	38	12:11:23	39	186	13:08:38	36	0.11	0.042
-797-Nov-07	P	09:16:28	30	10:43:43	40	159	12:18:23	42	0.448	0.326
-790-Jun-24	P	18:25:29	07	19:05(s)	0(s)	299	19:05(s)	0(s)	0.633(s)	0.538(s)
-787-Oct-17	P	08:31:33	28	09:19:13	36	130	10:09:45	43	0.215	0.115
-784-Aug-16	P	18:46:42	01	18:51(s)	0(s)	290	18:51(s)	0(s)	0.061(s)	0.018(s)
-783-Feb-09	P	12:42:42	39	13:52:12	35	207	14:56:23	27	0.405	0.291
-777-Apr-04	P	12:33:23	58	14:08:42	48	229	15:34:56	33	0.63	0.534
-776-Mar-23	P	15:53:50	27	16:34:48	19	254	17:13:10	11	0.133	0.056
-776-Sep-16	P	14:05:28	50	14:39:24	44	242	15:12:05	38	0.104	0.04
-774-Jan-31	P	09:41:35	25	10:51:41	33	155	12:05:49	37	0.438	0.326
-771-Nov-19	P	14:45:44	24	15:50:10	13	237	16:48:23	03	0.269	0.156
-770-Nov-08	P	13:15:11	38	14:47:28	26	229	16:09:43	12	0.514	0.396
-769-May-05	P	12:35:01	68	13:55:58	56	241	15:12:31	41	0.729	0.667
-765-Aug-17	P	05:28:46	02	06:18:27	12	078	07:12:40	23	0.324	0.207
-764-Feb-10	P	10:06:36	30	11:25:08	38	163	12:44:33	39	0.769	0.719
-762-Jun-15	P	09:25:39	56	10:48:46	72	121	12:17:48	78	0.882	0.864
-757-Sep-17	P	11:11:21	60	12:15:09	62	188	13:17:17	57	0.263	0.156
-755-Jan-31	P	09:26:11	23	10:22:39	30	148	11:22:51	36	0.286	0.178
-754-Jul-16	P	05:22:00	05	06:16:32	15	072	07:16:43	27	0.563	0.459
-750-May-05	P	05:18(r)	0(r)	05:18(r)	0(r)	074	05:51:23	06	0.501(r)	0.388(r)
-748-Sep-07	P	08:00:33	30	08:49:11	40	107	09:40:49	49	0.19	0.096
-744-Dec-20	P	13:03:19	31	13:46:40	28	207	14:27:08	24	0.066	0.02
-743-Dec-09	P	09:53:30	27	11:42:15	34	175	13:34:37	30	0.772	0.689
-740-Oct-08	P	06:01(r)	0(r)	06:01(r)	0(r)	094	06:30:59	06	0.479(r)	0.371(r)
-736-Jul-26	P	15:02:49	49	16:12:39	34	275	17:14:43	22	0.528	0.419
-732-May-15	P	12:09:40	73	13:02:42	67	227	13:55:33	58	0.135	0.058
-730-Sep-18	P	18:07:27	01	18:13(s)	0(s)	276	18:13(s)	0(s)	0.088(s)	0.03(s)
-729-Mar-14	P	12:22:10	51	13:30:30	47	208	14:35:29	39	0.448	0.337
-723-May-06	P	07:08:06	23	08:16:42	37	097	09:35:00	53	0.564	0.457
-722-Apr-25	P	09:22:17	47	10:22:27	58	130	11:26:36	66	0.194	0.098
-720-Mar-04	P	11:15:31	45	11:31:39	46	163	11:47:50	47	0.018	0.003
-717-Dec-22	P	16:01:15	10	16:21:36	06	236	16:41:29	03	0.027	0.005
-716-Dec-10	P	14:53:42	20	16:19:06	07	237	16:57(s)	0(s)	0.634	0.53
-713-Oct-10	P	14:51:52	34	15:35:13	26	246	16:16:26	18	0.213	0.115
-710-Mar-14	P	10:59:28	47	12:09:02	51	178	13:18:28	48	0.57	0.479
-708-Jul-17	P	07:36:18	31	08:32:57	43	089	09:35:31	56	0.404	0.293
-705-May-17	P	17:35:33	13	17:58:27	09	285	18:20:36	04	0.059	0.017
-704-May-05	P	17:52:29	08	18:35(s)	0(s)	287	18:35(s)	0(s)	0.482(s)	0.364(s)
-703-Oct-19	P	12:01:40	49	13:35:09	42	216	15:01:32	29	0.825	0.774
-701-Mar-05	P	10:42:45	42	12:03:54	48	175	13:24:38	45	0.776	0.73

A time followed by "(r)" means the event is already in progress at sunrise, while a time followed by "(s)" means the event is still in progress at sunset. In such cases, the times and circumstances given are for sunrise or sunset, respectively.

Kings of Assyria and the Book of Isaiah--Lecture Part 2

November 11, 2018, 10:00 pm

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Kings of Assyria in the Historical Context of Isaiah

Lecture for Lutheran Theological Seminary-Nyamira, Kenya. Part 2.

Assyrian kings contemporary with the kings of Judah and Israel listed above include the following. The first list is of those Assyrian kings who are included on the 8th century BC king lists. Listed here also is the approximate years these kings reigned.

Ashur-Dan III (r. 773–755 BC)

"son of Shalmaneser (IV)"
     solar eclipse 763 BC— Bur-Sagale eclipse
contemporaries:
     Uzziah of Judah (r. 767–750 BC)
     Jeroboam II of Israel (r. 786–746 BC)
Book of Amos
Book of Hosea
Book of Jonah

Ashur-nirari V (r. 755–745 BC)

"son of Adad-nirari (III)"
contemporaries:
     Uzziah (r. 767–750 BC)
     possibly, Jotham of Judah (r. 750–735 BC)
     Jeroboam II of Israel (r. 786–746 BC)
     Zechariah of Israel (r. 746 BC – 745 BC)

Tiglath-Pileser III (r. 745–727 BC)

"son of Ashur-nirari (V)"
contemporaries:
In Judah:
     Uzziah (possibly, based on Assyrian inscription evidence)
     Jotham (r. 750–735 BC)
     Ahaz (r. 735–716 BC)
In Israel:
     Zechariah (r. 746 BC – 745 BC)
     Shallum (r. 745 BC)
     Menahem (r. 745 to 738 BC)
     Pekahiah (r. 738 BC – 736 BC)
     Pekah (r. 737 – 732 BC)
     Hoshea (r. 732–721 BC)

Book of Isaiah
Book of Micah

Shalmaneser V (r. 727–722 BC)

"son of Tiglath-Pileser (III)"
contemporaries:
     Ahaz (r. 735–716 BC)


The kings in the next list reigned after the composition of the Assyrian King lists. These Assyrian kings are also relevant to the historical context of Isaiah.

Sargon II (r. 722–705 BC)

contemporaries:
     Ahaz (r. 735–716 BC)
     Hezekiah (r. 729/716 – 697/687 BC)
Book of Nahum
Book of Tobit (setting)

Sennacherib (r. 705–681 BC)

contemporaries:
     Hezekiah (r. 729/716 – 697/687 BC)
     Manasseh (r. 697/687–643 BCE)

Esarhaddon (r. 681–669 BC)

contemporarie:
     Manasseh (r. 697/687–643 BCE)

Ashurbanipal (r. 669–631/ 627 BC)

contemporaries:
     Manasseh (r. 697/687–643 BCE)
     Amon (r. 643–640 BCE)
     Josiah (r. 640–609 BCE)

Ashur-Dan III (r. 773–755 BC)

Ashur-Dan III is not named in the Bible. His reign overlapped with the reign of King Uzziah of Judah and King Jeroboam II of Israel. The Neo-Assyrian empire had not yet become strong. Ashur-Dan III inherited a weak empire controlled by strong court personalities, such as a man named Shamshi-ilu, the commander of the army (Tartanu). Twice during his reign Ashur-Dan III had to deal with devastating plagues. In the political fallout after the second plague he was succeeded by his brother Ashur-nirari V.

The Assyrian Eponym List (the Limmu List) notes a solar eclipse during the reign of Ashur-Dan III. This eclipse is known as The Assyrian Eclipse or as the Bur-Sagale eclipse, after the name of the Limmu, or "official," selected at that New Year festival.

The Assyrian Eponym List states:

During the eponymy of Bur-Saggile, governor of Guzana, revolt in Libbi-ali; in Simanu eclipse of the sun.

This eclipse seems most likely to have been June 15, 763 BC. This astronomical calculation gives us a reasonable year and date to anchor other events previous and following.

The Prophet Amos and the Eclipse

The Prophet Amos was active in Israel during the reigns of Uzziah of Judah and Jeroboam II of Israel. Amos’ prophecy includes descriptions of famine and plague. A curiosity is chapter 8 verse 9:

“And it shall come to pass in that day,” says the Lord God,
“That I will make the sun go down at noon,
And I will darken the earth in broad daylight;

If this text is referring to an eclipse it would be tempting to equate this with the one mentioned in the Limmu List. The Assyrian Eclipse (Bur-Sagale eclipse) of June 15, 763 BC based on calculations as seen from Haifa would have begun at 8:10 am, reached an eclipse magnitude of 0.931 at 9:28 am and ended by 10:54 am. This does not quite fit the description of the “sun going at noon” וְהֵבֵאתִ֥י הַשֶּׁ֖מֶשׁ בַּֽצָּהֳרָ֑יִם.

Assuming that the verse is describing an eclipse there are three other candidates:

• Two years before that an eclipse is calculated for Feb 10, 765 BC starting as seen from Haifa at 8:49 am, reaching eclipse magnitude of 0.839 at 10:07 am and ending at 11:28 am.
• An earlier eclipse calculated for Haifa on May 5, 770 BC would have started at 11:21 am, reached an eclipse magnitude of 0.538 at 12:39 pm and ended at 1:56 pm.
• And there is one later eclipse calculated for Dec 9, 744 BC which, from Haifa, would have started at 8:37 am, reached an eclipse magnitude of 0.622 at 10:17 am and ended at 12:08 pm.

From biblical chronology Amos was likely active c. 760–755 BC. This estimated date range would put him after the calculated eclipses of May 5, 770 BC, the Feb 10, 765 BC and the Bur-Sagale eclipse. Some estimates of Amos’ activity place him starting earlier c. 767 BC. Even if this were the case, neither the Bur-Sagale nor the Feb 10, 765 eclipses “go at noon.” Similarly the later calculated eclipse of 744 BC would be excluded.

Several commentators have asserted that Amos was referring to a total eclipse which they say occurred in Jerusalem on Feb 9, 784 BC. The mathematical models I could find calculated no total eclipses in Jerusalem during the entire century. The two biggest would have been the Bur-Sagale eclipse of June 15, 763 BC reaching .888 magnitude at 9:28 am. The other is the Feb 10, 765 BC reaching .815 magnitude at 10:06 am.

There is a good reason for highlighting all these various calculations and data at this point. It is to demonstrate the following: While information like this can be useful, chasing after naturalistic and historical explanations like this can quickly distract the reader from the points actually being made in the text of Scripture.

Ashur-nirari V (r. 755–745 BC)

Ashur-nirari V was contemporary with Kings Uzziah and Jotham of Judah, and with Kings Jeroboam II and Zechariah of Israel. This king is also not mentioned in the Bible, though it is likely that Jonah the Prophet visited Nineveh during his reign. (2 Kings 14:25) The political situation was not any better for Ashur-nirari V than for his brother. Shamshi-ilu the Tartanu of the Assyrian army was still powerful in the court. Ashur-nirari V was forced to remain at court rather than lead military campaigns. After several years he finally was able to lead two military campaigns against Narmar, a city on the south end of the Caspian Sea. A revolt broke out in his final year (745), and Tiglath-Pileser III seized the throne.

Tiglath-Pileser III (r. 745–727 BC)

cuneiform: 𒆪𒋾𒀀𒂍𒊹𒊏
TUKUL.TI.A.É.ŠÁR.RA;
Akkadian: Tukultī-apil-Ešarra,
"my trust is in the son of the Ešarra";
Hebrew: תִּגְלַת פִּלְאֶסֶר‬ Tiglat Pil’eser
Greek: Φουλ or Θαγλαθφελλασαρ
Ekegusii: Puli, na Tigilati-Pileseri

2 Kg 15:17-16
1 Chron 5:26
2 Chron 28

Originally called Pulu, he was a general and the governor of Khalu, biblical Calah or Nimrud. This is about thirty miles south of Mosul, Iraq (Ancient Nineveh). During the civil war of 745 BC he staged a coup d'état, slaughtering the royal family. He claimed for himself royal names from two previous kings, as well as describing himself as the son of Adad-nirari III in his inscriptions. In 2 Kings 15:19 and 1 Chronicles 5:26 he is also called “Pul”.

Tiglath-Pileser III was very successful as a conquering general and emperor. He made two major changes in Assyrian policy. First, he reduced the power of the court officials (like that of Shamesh-ilu), and began appointing eunuchs as governors of smaller regions. Second, he integrated subjugated peoples into his army using them as infantry to supplement the Assyrian cavalry and charioteers.

His reforms enabled him to control both government and armies to a greater degree. The effectiveness of his military choices is demonstrated by his westward advances over the Hittites into Turkey, his eastern advances into Iran and past the Caspian sea, his southern advances down the Tigris and Euphrates toward the Persian Gulf, annexing Babylon, and his southwestern advances through Syria, Damascus, and into Northern Israel. It is this last military advance that becomes the focus of several chapters in the Bible.

The reference to Tiglath Pileser III at 1 Chronicles 5:26 is made in the context of a summary concerning the fate of the eastern clans of the Half Tribe of Manasseh, the Tribe of Reuben, and the Tribe of Gad(v. 18-26). This summary is found in a wider context of the Chronicler giving short summaries of each of the Tribes of Israel. This passage does not speak of an early appearance of Tiglath-Pileser III. Rather it shows that toward the historical end of the Northern Kingdom it was Tiglath-Pileser III who carried away the tribes of Reuben, Gad, and the eastern Half-Tribe of Manasseh. The text emphasizes that “the God of Israel stirred up the spirit of Pul king of assyria, that is, Tiglath-Pileser king of Assyria” to do carry them away because of their unfaithfulness.

2 Kings 15:17-20 describes the succession of Menahem of Israel (r. 745-738 BC). His reign began in the 39th year of Azariah king of Judah. Tiglath-Pileser III exacted tribute from Manahem for protection and promise of support for Menahem. Tiglath-Pileser III stayed out of Israel for several years until the reign of Pekah ben-Remaliah (r. 737-732)

The Syro-Ephraimite War

2 K 15:27-16:20 Cover the reign of Pekah ben-Remaliah. His throne was centered in Samaria. Jotham of Judah began his reign in Pekah’s 2nd year. During Pekah’s kingship Tiglath-Pileser III returned, capturing many northern cities, relocating the citizens in Assyria. God also stirred up Pekah and Rezin king of Syria to war against Judah. Ahaz became king of Judah enlisting the help of Tiglath-Pileser III by giving the silver and gold from the Temple and the king’s treasuries. Tiglath-Pileser conquered Damascus, deporting her population. Ahaz went to Damascus in obeisance to the Assyrian monarch. In Ahaz’ 12th year Hoseha ben-Elah lead a revolt against Pekah, assassinated him, and assumed the throne.

2 Chron 28 Also covers Ahaz’s conflict with Samaria and Damascus on the north, Edom and the Philistines in the south. Ahaz requests help from Tiglath-Pileser III, at first the king of Assyria came to distress Ahaz. At this threat Ahaz yielded the treasury of the temple and palace. Tiglath-Pileser III still refused to help. The Chronicler includes the detail that Ahaz’s unfaithfulness to the Scripture was out of desperation to find some defence and victory with the help of foreign gods.

Tiglath-Pileser III’s End

In 729 BC Tiglath-Pileser III conquered Babylon, uniting it with Assyria and calling himself "King Pulu of Babylon." He died two years later. 

Notes on Bible Chronology

This text presents one of the puzzling parts of Bible chronology.

15:27 Pekah ben-Remaliah becomes king, Azariah’s 52nd year, Pekah reigns 20 years
15:32 In the second year of Pekah...Jotham ben Uzziah began to reign.
15:33 Jotham was 25 years old when he became king.
15:33 Jotham reigned 16 years in Jerusalem
16:1 Ahaz begins his reign in the 17th year of Pekah
16:5ff Pekah and Rezin war against Ahaz
16:5-20 Ahaz deals with Tiglath-Pileser III
15:30 Hoshea reigns Israel in place of Pekah in the 20th year of Jotham ben-Uzziah.
17:1 Hoshea ben-Elah becomes king of Israel in Samaria in 12th year of Ahaz

If the years are read as a sequence a few puzzles appear.

Pekah begins his reign, he reigns for 20 years
Pekah’s +1 Jotham begins to reign
Pekah + 17, Jotham reigns 16 years, Ahaz becomes King
Pekah +20 Pekah’s reign ends, would be Ahaz’ 3rd year.
Jotham + 20, Hoshea usurps Pekah and reigns in Israel
Ahaz + 12, Hoshea becomes King in Israel

The puzzle includes the following:

1. How does the end of Pekah’s reign (Pekah +20) equal Jotham + 20?
2. How can the end of Jotham’s reign (Jotham +16) be followed by a reference to Jotham +20?
3. How does Pekah’s reign end at +20 while Hoshea’s begins at Ahaz +12?

The first puzzle is caused by thinking of biblical dates in the past on the basis of our modern way of reckoning time. It might be obvious that the years were not calculated from January 1 to December 31. Of course, we think, they didn’t use our same calendars. But on the one hand, it is not so easy to shake this framework from our minds when we think of moving from one year to the next while reading the Bible. On the other hand, unless we grew up in a culture that uses truly lunar months as a basis for reckoning time, we find it difficult to think of a year in anything other than terms of a solar year (even if we are not aware that our year is based on a carefully defined solar cycle).

At the time these events took place the year was not the same as our year. In some places there were two regular reckonings for years. One beginning in the Spring with Passover. The other beginning in the Autumn with Rosh HaShanah. The first month of either of these systems was defined by the evening sighting of the sliver of the new moon. That month extended until the evening sighting of the first sliver of the next new moon. This required the insertion of an extra month every few years— a “leap” month, today called an intercalary month.This was to synchronize the months with the seasons. This calendar was based on lunar observation until the 5th century BC. At that time mathematics began to be used to predict and plan months. And the laws for inserting the extra “leap” month were centered on the king and the religious authorities.

This means that one of several explanations for Pekah +20 equalling Jotham +20 rests in understanding that the ancient world did not have consistency from one kingdom to the next as to how long a particular year might be. If Israel was toward the latter end of its calendar cycle, its year would end at a different time than Judah. And if Judah had declared an intercalary month then the two kingdoms could differ by as much as almost 2 months of overlap. Pekah would be only in his 20th year, while Jotham would already be in his 20th year.

A second solution to this first problem would be considering the start of each ruler’s year from the date they ascended to the throne. Since Jotham began in Pekah’s second year, that could be just 13 months after Pekah began. Because their calendars were not likely to be synchronized, the fluctuation of lunar calendars would easily show that this is not a contradiction in the text. Instead, this kind of dating issue demonstrates that the text is actually from the time it describes because it is using dates in the way that are consistent with the varied practices of the 6th through 13th centuries BC.

The second puzzle is relatively easy to resolve. The text describing Jotham’s reign ending (2 Kings 15:33) does not say that Jotham’s reign ended with his death. His reign ended in Jerusalem. We do not need to assume he died at that time. The text supports the idea that Jotham still lived a while longer, and that the Northern Kingdom still counted years with respect to him until he died.

Counting from Jotham’s ascension to the throne suggests another consideration. There are many examples in the ancient Near-East when a King appointed his heir as a co-regent. In the Bible David did this with his son Solomon (1 Kings 1). Asa and Jehoshaphat ruled as co-regents for three years (2 Chronicles 16-17). Coregency allowed the new king to be guided by and learn from his father. It also reduced the likelihood of rebellion or turmoil when a rule died without an heir who had the confidence of the people. Counting to Jothams 20th year may imply that Jotham brought his son Ahaz in as co-regent after reigning for 16 years.

The third puzzle is also relatively easy. How is it that there are 7 years between the death of Pekah and Hoshea taking the throne? A resolution is found in recognizing that we should not assume that the removal of Pekah automatically means that Hoshea took the throne right away. Hoshea lead a rebellion against Pekah. The gap of 7 years implies that it took some time for him to gather support and unity enough for him to claim the throne over the other rebels.

Shalmaneser V (r. 727–722 BC)

Akkadian: Šulmanu-ašarid
Hebrew: שַׁלְמַנְאֶסֶר
Greek: Σαλαμανασσαρ
Latin: Salmanasar
Ekegusii: Salimaneseri

2 Kings 17-20

Son of Tiglath-Pileser III, he was originally named Ululayu. Shalmaneser V served as governor of Zimirra in Phoenicia during his father’s reign. Upon his father’s death he succeeded to the throne and took his Akkadian name. In the Bible he is called Shalmaneser ( 2 Kings 17:3 and 18:9).

Egypt tried to gain a foothold in Canaan by stirring up revolts against Assyria. 2 Kings 17-18 records Shalmaneser’s accusation against King Hoshea of Israel regarding messages to Pharaoh Osokron IV of Egypt. Hoshea began his reign in Samaria in Ahaz of Judah’s 12th year as king (2 Kings 17:1). Hosha reigned 9 years. Ahaz lived and reigned 4 years after Hoshea’s ascension to the throne. During the 4th year of King Hezekiah son of Ahaz Shalmaneser V took Samaria. After a three year siege he deported and scattered these people. The Northern Kingdom fell. This is the historical origin of the phrase “The Ten Lost Tribes of Israel.” The people Shalmaneser resettled into the area became known as “the Samaritans.” Shalmaneser’s sudden death in that year makes it likely that his successor, Sargon II, continued the deporting and repopulation of the area.

At his death Babylon became a separate kingdom ruled by Marduk-apla-iddina II. In 2 Kings 20:12 and Isaiah 39:1 Merodach-baladan is the name of the king of Babylon during the days of King Hezekiah of Judah. Hezekiah had entertained the ambassadors of the Babylonian king, showing them the wealth of his treasury and the temple. Isaiah

End of Part 2

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Ogosasima Okonene Kwe Rituko Ri’Omonene---Draft for proofreading

November 15, 2018, 3:22 pm

≫ Next: Omosangererekano bwe Rituko ri’Omonene--- Draft for proofreading

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Ogosasima Okonene Kwe Rituko Ri’Omonene

Moterere Omonene p. 257-282

[I have introduced several corrections to typographical errors in Moterere Omonene, however I am sure that I have introduced more typographical errors. This text is for proof reading before setting the text to the musical parts.]

Ensemo ye ritang’ani: Ogosasima gw’okorandia

I. Okwearigania: Ogweita na Okorusigwa

Kw’ebibe

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Ase erieta ria Nyasae Tata, neri’Omwana, neri’Omoika Omochenu.

Omsang:

Amina.

Ogotera

Omotang’:

Omonene Nyasae oito nao are aiga, nao are amo naintwe. Tomosasime, tomosike, naende tomoigwere buna agotworokereria ase Ring’ana riaye. Mwanche Omonene Nyasae oo nenkoro yao yonsi, na omoyo oo bwonsi, ne chinguru chiao chionsi, na obong’aini bwao bwonsi, na omoamate oo buna bweanchete.

Gose:

Ninche Omonene Nyasae oo, toba nechinyasae chinde otatiga inche. Toriatora bosa erieta ri’Omonene Nyasae oo, ekiagera Omonene tagotiga komoa egesusuro oyokoriatora erieta riaye bosa. Rinyore rituko ri’Omonene, orichene. Basike iso na nyoko. Toita, totomana. Toiba. Tomoriera omoamate oo oborimo. Tobasia kogania enyomba y’omoamate oo. Tobaisa kogania omokungu bw’omoamate oo gose omosomba oye, gose eng’ombe yaye gose kende gionsi are nakio.

Omtang’:

Okogonya gwaito nase erieta ri’Omonene,

Omsang:

Oyotongete Igoro na ense.

Ogweitia kwe’ebibe (Confessio)

(Omotang’ani aonchokere omosangererekano)

Omtang’:

Abanchwa ase Omonene, toigore chinkoro chiaito, tomweiterie Nyasae ebibe biaito.

Bonsi babeke amaru inse.

Gose:

(Omotang’ani aonchokere egesasimero)

Nyasae, Omobui o bionsi, Tata bw’amabera, inche inde omotaka naende otari na nguru na oiboretwe ase chingencho chi’ebibe, neitirie ase obosio bwao ebibe biane bionsi, ebio nakorire ase ebirengererio na ase amang’ana na ase ogokora. Nakogechirie ara aange. Nagweneire ara aange. Nagweneire egesusuro kiao aiga ase ense nonya ngoika kare na kare. Korende nechandire ase ebibe biane na kobiorokia ase ekeene. Nagosoroire ase amabera ao amanene onyabere na gontooria inche inde omotaka na omonyene ebibe. Aye Omonene, onyabere ebibe biane bionsi, ong’e chinguru chi’Omoika oo Omochenu, ntware obogima oboyia. Amina.

Nyasae Omobui, Tata o Igoro, ngweitia inde ng’a nagokoreire ebibe aye nabaamate bane, ase ebirengererio ase amang’ana, na ase ogokora. Nagosoroire onyabere. Ase engencho yaye Yeso Kristo onyabere ebibe biane bionsi. Onchene n’Omoika oo Omochenu. Otoererie ebirengererio biane na ombuere kobaabera abaamate bane, erio inyare kogokorera aye ase oboyia bw’obogima, ase obonene bw’erieta riao richenu. Amina.

Okorusigwa kw’ebibe (Absolutio)

(Omotang’ani aonchokere omosangererekano)

Nyasae, omonyene chinguru chionsi, namabera, otwabeire, akamorwa Omwana oye omomoima atokwere ase omosalaba. Ase engencho yaye obaabeire ebibe biaino bionsi. Amina.

Gose:

Ogwitia oko gakorabe ogw’ekeene naende imoganetie ase chinkoro chiaino chionsi okwaberwa kw’ebibe ase enchengo ya Yeso Kristo; bono ase chinguru chie Ring’ana riaye na ogochika kw’Omonene oito Yeso Kristo nkobarareria inde ng’a: Nyasae ase obuya bwaye obaabeire ebibe biaino bionsi; ase erieta ria Tata, neri’Omwana, neri’Omoika Omochenu. Amina.

II. Ogosaba na Ogotogia ase Nyasae

ANTIFON N’EZABURI

Ase okobwtia ebiro bi’omwaka bw’ekanisa

Rigereria ekaratasi 536-577

OMONENE OTWABERE (KYRIE)

Goterwe ase okoererania

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Tomosabe Omonene ase omorembe.

Omosang:

Omonene otwabere.

(Omotang’ani aonchokere egesasimero)

Omotang’:

Aye Omonene, twagosabire omorembe bw’ense engima, nobomo bw’ekanisa ya Nyasae.

Omosang:

Omonene otwabere.

Omotang’:

Aye Omonene, twabasabeire bonsi abagosoa byomba mwao bakogosasima na kogotogia.

Omosang:

Omonene otwabere.

Omotang’:

Aye Nyasae, otokonnye ototoorie, otororere amabera nagotorenda ase obuya bwao.

Omosang:

Amina.

Gose:

(Omotang’ani aonchokere egesasimero)

Omotang’:

Kyrie, eleison

Omosang:

Omonene otwabere.

Omotang’:

Kyrie, eleison

Omosang:

Kristo otwabere.

Omotang’:

Kyrie, eleison

Omosang:

Omonene otwabere.

Omotang’:

Omonene otororere amabera.

Omosang:

Kristo otwabere.

OBONENE ASE NYASAE (GLORIA IN EXCELSIS)

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Obonene nobwa Nyasae aria Igoro Mono.

Omosang:

Omorembe ase ense ase abanto bagweneirwe nere.

Omosangererekano otere ogotera okomo kwabo koreng’ana nebiro bio’omwaka bw’ekanisa.

Ande:

(Omotang’ani aonchokere egesasimero)

Nyasae atogigwe bweka

Airanerigwe mbuya mono

Ase amabera amanene atokoreire,

Nyasae agatwancha mono,

Ase engencho eye otoeire

Komenya buya.

Gose:

Omotang’:

Twagotogirie, twakoimokereirie igoro,

Omosang:

Twagosasimire takoeire obonene

Omotang’:

Twakoiraneirie ng’a mbuya mono ase engencho y’obonene bwao.

Omosang:

Omonene Nyasae,

Omotang’:

Omoruoti o Igoro

Omosang:

Nyasae Tata Omobui

Omotang’:

Aye Omonene bweka, Yeso Kristo

Omosang:

Omonene Nyasae, Emanwa y’eng’ondi ya Nyasae.

Omotang’:

Omwana o Tata oyokorusia ebibe biense.

Omosang:

Otwabere.

Omotang’:

Aye oyokorusia ebibe bi’ense

Omosang:

Oigwe ogosaba gwaito

Omotang’:

Aye oikaransete okoboko gw’okorio kwa Nyasae Tata.

Omosang:

Otwabere

Omotang’:

Ase engencho naye bweka ore Omochenu.

Omosang:

Naye bweka Omonene.

Omotang’:

Naye bweka ore Igoro.

Omosang:

Yeso Kristo.

Omotang’:

Amo n’Omoika Omochenu

Omosang:

Ase obonene bwa Nyasae Tata. Amina.

Gose:

OGOTERA KW’OGOCHANDWA:

Ogotera M.O. 81

Emanwa y’eng’ondi ya Nyasae

`nyenywa ase omosalaba

Kwaremereirie mono

Nonya gwachayirwe

Kwabogoirie ebibe

Tonyare gotooreka,

Otororere amabera Yeso.

Ogotera M.O. 75

Emanwa y’eng’ondi aakana amasira

y’ense, Ayabogoria amamocho

‘bamochi bonsi

Agenda kaigwete bobe, ancha

konyenywa,

Omogoko ayotiga. Bamonachera

ekina,

Bamoaka, bamorama,

Bamochanda, ateba: nanchire.

Gose:

OGOTERA GW’OKOBOKA - EPASKA:

Ogotera M.O. 104: Tomotogie Nyasae

Gose:

ENGAKI Y’OKOIBORWA GWA KRISTO:

Ogotera M.O. 14

Rituko richenu, rire ri’omogoko

rigaika ase ense. Omotooria abakwe

ase ense engima na obuya bwa

Nyasae borandigwe.

Gose:

PENTEKOSTE:

Ogotera M.O. 117

`Kero ki’omogoko, `kero

ki’obogima, twarenteretwe Omoika

III. OKOKORERI BW’ERING’ANA RIA NYASAE

AMAKWANIA NA OGOSABA (SALUTATIO NA COLLECT)

(Omtang’ani aonchokere omosangererekano)

Omotang’:

Omonene abe nainwe

Omosang:

Abe nenkoro yao

Omotang’:

Tosabe.

(Omtang’ani aonchokere egesasimero)

Saba ogosaba kwa bene kwe rituko

ri’Omonene ase okobwatia ebiro

bi’omwaka bw’ekanisa

Rigereria ekaratasi ya 449-530

OGOSOMA KWE RIRUBE (EPISTOLA)

(Omotang’ani aonchokere omosangererekano)

Tegerera Ring’ana ria Nyasae, ogosoma kw’eritang’ani kwe rituko ri’Omonene ria rero rikorokwa …. Buna riarigwete ase …

Ekero gwakorire gosoma koora na:

Amina.

OGOTERA OGOSOMA GW’ENJILI (EVANGELIO)

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Naende tagere Ring’ana ria Nyasae, buna riarigetwe ase …

Ring’ana ritarasomwa omosangererekano oiranerie:

Omosang:

Obonene nobwao aye Omonene.

Omotang’:

Asome enjili eyio. Ekero akoorire gosoma akoore na: Amina.

Omosang:

Omonene Yeso twakoiraneirie ng’a mbuya mono.

Onye amasomo are ane, koria gw’okorandia gosomwe ekero okwegena kw’Egekristo gotaraorokigwa.

OKOOROKIA GW’OKWEGENA (CREDO)

Okwegena kwa Nikea nabo korakwanwe chingaki Emesa y’Omonene ebwatetie gose amatuko amanene y’omwaka bw’ekanisa.

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Toorokie amo twensi okwegena gwaito kw’egekristo kogotobwatania intwe nabakristo bonsi ase ense engima.

OKWEGENA KW’ABATOMWA

Bonsi:

Negenire ase Nyasae, Tata Omobui, Omotongi o Igoro na ense,

Negenire ase Yeso Kristo Omwana oye omomoima, Omonene oito, obetwe morito ase Omoika Omochenu, akaiborwa nomoiseke omwekungi Mariamu, agachandwa ase obogambi bwa Pontio Pilato, akabambwa ase omosalaba, agakwa, agatindekwa, agaika ase obosiru. Rituko ria gatato akaboka naende, akabua amakweri, akagenda Igoro.

Bono nao aikaransete ase okoboko gw’okorio gwa Tata, Nyasae Omobui, nao ararwe ache kobanachera ekina abare moyo na abakure.

Negenire ase Omoika Omochenu, na Ekanisa Enchenu ere ase ense yonsi, na Obomo bw’Abachenu, na Okwaberwa kw’Ebibe, na Okobokigwa kw’omobere kore n’Obogima bwa kare na kare. Amina.

Gose:

OKWEGENA KWA NIKEA

Twamwegenire Nyasae oyomo, Tata Omobui, Omotongi o Igoro na ense na bionsi ebikororekana na ebitakororekana.

Twamwegenire Omonene oyomo, Yeso Kristo, Omwana omomoima o Nyasae, Omwana bwa Azari* ot Tata; Nigo are Nyasae korwa ase Nyasae, Nigo are omobaso korwa ase omobaso, Nigo are Nyasae ekeene korwa ase Nyasae bw’ekeene; Omwana bwa Azari* oyotatongetwe, oyore nobonyasae amo na Tata; asare ere oyo ebinto bionsi bigatongwa. Oyoigete korwa Igoro ase engencho yaito mwanyabanto na ase ogotooreka gwaito, akabogoria omobere ase okobua kw’Omoika Omochenu ase omoiseke omwekungi Mariamu, akaba mwanyabanto; Akabambwa ase egencho yaito chingaki chia Pontio Pilato, agachandwa, agatindekwa. Rituko ria gatato akaboka buna Amariko Amachenu agokwana; Akagenda Igoro, nao aikaransete ase okoboko gw’okorio gwa Tata; Nariane naende ase obonene kobanachera ekina abare moyo na abakure. Na obouoti bwaye tibori na moerio.

Twamwegenire Omoika Omochenu Omonene, Omorua obogima, oyokorwa ase Tata na Omwana, oyogosasimwa na gotogigwa amo na Tata n’Omwana, oyokwanete goetera ase emenwa y’ababani. Ntwegenete Ekanisa eyemo, enchenu, ey’egekristo, ere ase ense yonsi e’ekebotomwa. Ntwancheranete ebatiso eyemo ase okorusigwa kw’ebibe. Ntosemeretie okobokigwa kw’abakure na obogima bw’ense eria egocha. Amina.

Azari * engencho yaye “oyokare” “tabwati omochakano”

OGOTERA

OKORANDIA

AMARARIO (Amarario aya abe arikire)

OGOTERA

IV. OKORUA ESADAKA NA AMASABO (OFFERTORIUM NA INTERCESSIO)

OKORUA ESADAKA

OGOTERA (ABATERI)

OGOSABERA ESADAKA

(Omotang’ani aonchokere egesasimero)

Omotang’:

Nyasae Omonyene obuya, kwamorure Omwana oo omomoima Yeso Kristo, akwe ase engencho y’ebibe biaito, erinde tonyare kobarerwa oboronge erio tobe abasangi b’Omoika Omochenu. Twagosabire oyenyore esadaka eye twakorenteire bono, emebere ne chinkoro chiaito, bibe ekeng’wanso ekere moyo kegokogokia na egechenu ase obosio bwao, ase Yeso Kristo, Omonene oito. Amina

Gose:

Aye Nyasae omonyene obuya na amabera, gwatoichoire nobuya obonge. Ase igo twagosoroire obinyore ebiegwa bi’abanto bao. Ase obwanchani bwao obikore, birente okwama kwa bokemoika erinde oboruoti bwao borarigwe aiga na ase ense yonsi, ase Yeso Kristo Omwana oo. Amina.

(Bonsi batenene baereranie bakwane)

Omotang’:

Ninkin indamoe Omonene?

Omosang:

Ase oboitongo bwaye bwonsi anokoreire?

Omotang’:

Ninkenyore egekombe ki’ogotooreka.

Omosang:

Na koriraria erieta ri’Omonene.

Omotang’:

Aye Omonene ekeene inche nomokoreri oo,

Omosang:

Gwachisiboire chingatare chiane.

Omotang’:

Ninkoruere ekeng’wanso ki’ogotogia,

Omosang:

Na koriraria erieta ri’Omonene.

Gose:

Omontang’:

Nimotogie Omonene nenkoro yane yonsi.

Omosang:

Ninyararie amokoro onsi y’ogokumia.

Omontang’:

Ninkogokere na kogochengera;

Omosang:

Ninterere erita riao, aye oyore Igoro.

OGOSABA OKONENE KW’OGOSABERANA (INTERCESSIO)

(Omontang’ani aonchokere egesasimero)

Omotang’:

Tosabe.

Nyasae Omobui, Tata bw’Omotooria oito, twakoiraneirie ng’a mbuya mono ase engencho gwatokorire egesaku egechenu ase Yesu Kristo. Twagosabire otorende ase ogotooreka okwo ase ebibekerero bi’obuya, ebio bire amarandia na Esakaramenti erio tomenterwe ebiegwa bia bokemoika tomenyete n’Omwana oo Yeso Kristo, otoigwe.

Omosang:

Omonene, otoigwe.

Omotang’:

Aye Omonene Yeso Kristo, oyore Omotwe bw’Ekanisa twagosoroire ase engencho y’abakoreri bao ase ekanisa engima, na mono komosabera Omonene oito bw’Ekanisa (atora erieta riaye) naende Omoaskofu oito bw’Edayosis ya (atora erieta) na abakoreri bao bonsi, baichorwe n’ekeene na obomoyo bwa komoika, erio titoremerwa nomobaso bwe ring’ana riao. Twamosabire Omoika bw’ekeene na obwanchani ase egati yaito, tokiine ase obomo, tokobere kirori ase ense yonsi. Twabasabeire abaminto abasirire ese engencho y’ogosaria na amorokererio ‘borimo, bakoiranere ase chinguru chi’ekeene kiao. Twabasabeire abanto bonsi b’ebisaku bionsi abwo bamenyete ime y’omosunte batakomanyeti aye na okoboorigwa kore ase Kristo, batooreke. Twasabire aya ase erieta riao, otoigwe.

Omosang:

Omonene, otoigwe.

Omotang’:

Nyase omony

Amabera origererie ense yonsi ase amabera ao; otoe omorembe ase egati y’ebisaku obarae abanene b’ense engima ase enchera y’oboronge. Mono twamosabeire Omonene bw’ense yaito ya Kenya (atora erieta riaye) amo nabanene bonsi b’esirikari na bonsi abare nokobua ase ense yaito, bagambe ase oboronge na ase ekeene, twensi tomenye ase omorembe na obotoereru na ense enyore ogokiina okuya.

Oyesesenie emeremo ya kera engencho, eyio yancheire: eya mogondo na ase ebinto bikoroiserigwa, amo noboonchoreria na ebiegwa bionsi bi’obokoreri abanto bonsi banyare komenya buya, ase Omwana oo Yeso Kristo. Otoigwe,

Omosang:

Omonene, otoigwe.

Omotang’:

Omoika Omochenu, aye oreo botambe nekanisa yao, twagosabire otoichorie intwe aba omosangererekano oyo nenchinguru chi’okobokigwa kwa Yeso Kristo, erio kera rituko togotogie aye ase obogima na emeremo yaito. Aye Omonene Nyasae twabasabeire abakoreri bonsi b’omosangererekano oyo abagokora emeremo ao ao ime y’ekanisa; ime y’esirikari na ande onsi. Twabasabeire abaraai be chikanisa chiaito, omorisia, abarandia na abagaka, obae omobaso oo na oboraai ase emeremo yabo.

Twabasabeire abaibori bonsi, babarere abana babo, bakiine ase obuya bw’ebatiso yabo, bakomanye aye. Twabasabeire bonsi abare nemechando ya kemoika na kemobere. Obainyore ababoraka na abana chintakana abare nobororo na emechando, amo nabarwaire na mono twamosabeire (atora erieta gose amarieta y’abarwaire). Twakoiraneirie ng’a mbuya mono ase engencho y’abwo bonsi bakure ase okwegena, otobuere tobwatie omowegena, otobuere tobwatie omogwekano obo, erio naintwe tokwe ase okwegena na koyoikera omando oito o Igoro. Ase Yeso Kristo. Otoigwe.

Omsang:

Amina.

Gose:

(Omotang’ani aonchokere egesasimero)

Omotang’:

Tosabe.

Nyasae Omobui, Tata o kare, oyee Ekanisa yao ase ense engima obomo na omorembe; oyekongi’e ekero egochandwa ase engencho y’erieta riao; na koyebuera korareria ebisaku bionsi enjili yao.

Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Obasesenie abarisia na abakoreri bonsi b’Ekanisa yao, na mono omonene oito bwe’ekanisa (atora erieta riaye) na Omoaskofu oito bw’Edayosis ya (atora erieta) erinde barirende riicho riao ase obwegenwa, obasesenie bonsi abagokorera Ekanisa.
Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Obasesenie abakogamba ime y’ense yonsi, tomenye ase omorembe, na mono twamosabeire Omonene bw’ense yaito ya Kenya (atora erieta) na abanene b’esirikari na bonsi abwo bare nokobua ase ense eye, erio batogambere ase oboronge na ekeene.

Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Oyesesenie emeremo ya kera engencho eyio yancheire: eya mogondo, na ase ebinto bikoroserigwa, amo noboonchoreria, na ebiegwa bionsi bi’obokoreri, abanto bonsi banyare komenya buya, ase Omwana oo Yeso Kristo.
Otoigwe,

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Ochiichorie chinyomba chiato nogosesenigwa kwao, erio ogwanchana na obochenu bimenteke na abana baito na abasae baito barerewe ase okoiroka erieta riao richenu.
Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Obabuere bonsi abaworokereria na koraa ebirengererio bi’abanto amo nabwo bakworokererigwa na gotegerera, obaraberie omobaso bw’Omoika Omochenu.
Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Obabwenie abarwaire na mono twamosabeire (atora erieta gose amarieta y’abarwaire) obakonye bonsi abwo bakobabwenia, obarende ase orogendo, obaremie abare nobororo, obakonye abare nemechando.
Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Obasesenie bonsi abwo basangererekanire aiga rero kogosasima; amo nabaminto bonsi abatari aiga ase omosangererekano oito.
Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Obabuere bonsi abwo bategeneti ekeene kiao, nabwo berusananirie, erio amato abo ne chinkoro chiabo chiigorwe, banyare gokoonchokera.
Twagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Gatogochengera obomo bw’abachenu, twakoiraneirie ng’a mbuya mono ase abachore bao bonsi, abwo bakure ase okwegena kwao, otobuere amo nabarabwo kogokera obonene bwao bwa kare na kare.
Tagosoroire.

Omosang:

Aye Omonene, oigwe ogosaba gwaito.

Omotang’:

Otobuere ayio, ase engencho yaye Yeso Kristo. Omotobwatania na Omotooria oito. Amina.

Bonsi:

Amina.

Gose:

(Omotang’ani aonchokere egesasimero)

Omotang’:

Nyasae Omobui, Tata bw’amabera gwachikire amasabo akoreke ase engencho ya bonsi. Twagosabire oyerae Ekanisa yao enchenu, erio ekong’e na gokiina ase obomo na oborori bwaye, ime y’ense yonsi, okwegena gwaito komenteke. Twayesabeire esirikari yaito, oyee obuya, etorae ase amaya onsi, ense ebe nomorembe, naintwe tomenye ase omorembe na tobe nobobui na gosesenigwa ase emeremo yaito, titonyorwa namabe. Nkobasabera tore bonsi abare nemechando ao ao, oborwaire, na obokong’u. Otobuere tobogokere Obonene bw’oboruoti bwao Igoro amo nabwo bakure ase Omonene. Otobuere ayio, Tata, ase engencho ya Yeso Kristo. Omotobwatania na omosaberi oito. Amina.

OGOSABA KW’OMONENE

Bonsi:

Tata oito ore Igoro, Erieta riao risikwe,

Oboruoti bwao boche,

Ogwancha kwao gokoreke ense,

Buna kogokoreka Igoro,

Otoe intwe rero endagera yaito.

Naye otwabere ebibe biaito,

Buna intwe tokobaabera abagotokorera bobe.

Totoira ase ogoteemwa, korende otoorie korwa ase oria omobe.

Naki oboruoti, ne chinguru, na Obonene nobwao,

Emiaka na emiaka. Amina.

V. OBOTOMWA (MISSIO)

AMAKWANIA NA KOIRANERIA NG’A MBUYA MONO

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Omonene abe nainwe

Omosang:

Abe nenkoro yao

Omotang’:

Tomobake Omonene

Omosang:

Tomotogie Omonene.

Gose:

Omotang’:

Tomobake Omonene!

Omosang:

Tomotogie Omonene!

Haleluya! Haleluya! Haleluya!

OGOSESENIA KW’ARONI

Omotang’:

Nyora ogosesenigwa kw’Omonene

(Omob. 6:24-26)

OMONENE agosesenie akorende;

OMONENE akoraberie obosio bwaye, akwabere,

OMONENE akoonchorere obosio bwaye, akoe omorembe,

Ase erieta ria Nyasae Tata, neri’Omwana, neri’Omoika Omochenu.

Bonsi:

Amina. Amina. Amina.

OGOTERA KW’OGOKOORERA 268

OMOSANGEREREKANO

OGOTERA KW’OGOSOKA

Ase ogokoorera omosangerekano, omotang’ane atebe ogosesenigwa kw’Abatomwa

Omotang’:
Obuya bw’Omonene oito Yeo Kristo,
Obwachani bwa Nyasae Tata, na Okobwatana kw’Omoika Omochenu oikaranse ase inwe mwensi.


Omosang:
Amin.

Omosangererekano bwe Rituko ri’Omonene--- Draft for proofreading

November 16, 2018, 2:24 pm

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2. Omosangererekano bwe Rituko ri’Omonene

Ensemo ya Kabere: Emesa y’Omonene

[I have made several corrections to typographical errors in Moterere Omonene, however I am sure that I have introduced more typographical errors of my own. This text is for proof reading before setting the text to the musical parts.]

Moterere Omonene pp. 283-291

Ogotera: (Okwebeka ang’e ase Emesa y’Omonene)

VI. AMAKWANIA NA OGOSABA OKONENE GW’OKOIRANERIA NG’A MBUY MONO (PREFAITO)

(Omorisia aonchokere omosangererekano)

Omorisia:

Omorembe obe nainwe.

Omosang:

Obe nenkoro yao.

Omorisia:

Imokia emioyo yaino.

Omosang:

Twayeimokirie ase Omonene

Omorisia:

Na tomotogie Omonene Nyasae oito.

Omosang:

Netogwenerete naende mboronge

(Omorisia aonchokere egesasimero)

Omorisia:

Netogwenerete, naende mboronge, kera engaki na ande onsi kogotogia aye Omonene Omochenu, Tata Omobui, Nyasae o kare na kare, ase Yeso Kristo, Omonene oito.

Ritang’ani twakobakire ase engencho y’ense engima, eye gwatongete na korenda asere; ase engencho y’emeroberio y’obotongi bwao na ase ebiegwa ebinge bi’obuya.

Na mono nigoro yaito intwe aba twagwete kogotogia ase engencho y’obwanchani bwao. Goika okamorua Omwana oo Yeso Kristo.

Amang’ana aya abwatetie inse aa nigo akoonchoka-onchoka kobwatekana ne chingaki chi’omwaka bw’ekanisa. Ase igo soma ayio oka arengete chingaki chi’omokubio oyo; kagwakoorire gasoma genderera ekaratasi…. Aye Tata …

ASE CHINGAKI CH’OKOGANYA (OKOIBORWA GWA KRISTO)

… egesaku kiao keyarore amakumia y’ogocha kwaye, erio aikerane ase ebisaku bionsi ayakwanetwe nababani.

ASE CHINGAKI CHI’OKOIBORWA KWAYE KRISTO

… oiboirwe ase engencho yaito, akaba mwanyabanto bori, akabogoria omomwanyabanto bori, akabogoria obomwanyabanto bwaito goetera ase Omoiseke Omwekungi Mariamu ase Okobua kw’Omoika Omochenu, akaba nomobere oyo oito atari na kebe erinde atosibie ebibe biaito.

ASE CHINGAKI CHI’OKOMANOKA

… erinde goetera ase chingencho chiaye chi’ekeene chia kemwanyabanto tonyare komanorerwa obonge bw’obonene bwao.

ASE CHINGAKI CHIE RITUKO RI’OMONENE RIA 9-6 EPASAKA ETARAIKA

… koimokia obomwanyabanto bwaito, erinde abue ebibe na amakweri na gotokora abasibore, tobe abanyamwando b’oboruoti bwaye.

ASE CHINGAKI CHI’OGOCHANDWA KW’OMONENE (KWARESIMA)

… erinde buna abogoretie ebibe biaito tonyare kobarwa abakure ase amang’ana ‘ebibe tobe moyo ase amang’ana y’oboronge.

ASE CHINGAKI CHI’OMOKUBIO OMOCHENU

… erinde atotoorie ase enchera y’omosalaba; ase egencho goetera omonto oyomo ebibe bigasoa ase ense, na goetera ebibe ebi amakweri, boigo goetera amakweri y’omonto oyomo Yeso Kristo obuya bwabuire nonya ngoika obogima bwa kare na kare.

ASE CHINGAKI CHI’EPASAKA

… na komobokia korwa ase abakure. Nere Emanwa y’Eng’ondi y’Epasaka, eyaruetwe ekeng’wanso ase engencho yaito, ekaimokia ebibe bi’ense. Ase ogokwa kwaye osiririe amakweri, ase okoboka kwaye korwa ase abakure otoiraneirie anaende obogima bwa kare na kare.

ASE RITUKO RIOKOGENDA IGORO GOIKERA PENTEKOSTE

… kabokire korwa ase abakure akororekana maiso marore na aborokigwa baye. Akagenda Igoro bamoroche erio atosabere bosio bwao na gotoariganeria aase, erio naintwe toike na komenya aaria asare na gosanga amo nere ase obonene.

ASE CHINGAKI CHIA PENTEKOSTE

… kabokire korwa ase abakure akagenda Igoro ya Igoro na goikaransa ase okoboko kwao kwa borio. Akabaitororera abana bao abachore Omoika Omochenu buna abarierete eira. Ase igo abanto bonsi igo bakogoka ase okoraria kw’obuya bwao na kogotogia ase emenwa yabo yonsi ase omochengo.

ASE RITUKO RI’OBOTATO OBOCHENU NE CHINGAKI CHIKOBWATIA

… kobogoria obomwanyabanto bwaito, erio abue ebibe na amakweri na gotokora abasibore erinde tobe abayamwando b’oboruoti bwaye.

Aye Tata, twagotogirie ase Omoika oo Omochenu. Ase engencho ime yaye twamanyire ng’a gwatobekire ekemanyererio goetera ebatiso, tobe abao erinde tonyare koyararia amokora ao y’ogokumia, aye gwatorangeretie korwa ase omosunte na gotosoyia ase obonene bw’omobaso oo. Ase igo naintwe twabwatanireamo nabamalaika abanene, na abatotang’anerete, ababani, abatomwa na omoganda o Igoro boigo, tokogotogia na gokobaka botambe togotera:

(Baonchokerete egesasimero)

Bonsi:

Omochenu, Omochenu, Omochenu,

OMONENE Nyasae

bw’Emeganda,

Igoro na Ense yaichoirwe

n’Obonene bwao.

Hosiana Igoro! Nasesenirie

Oy’ogocha ase Erieta ri’Omonene,

Hosiana!

OGOSABA OKONENE GW’OKOIRANERIA NG’A MBUYA MONO

Omorisia:

Obonene nobwao, aye Tata o Igoro, goetera ase amabera ao amanene okamorua Omwana oo Yeso Kristo, erinde bonsi abamwegenete babe nobogima bwa kare na kare. Aye Tata, twagosabire otoigwa erinde intwe tokonyora omogati oyo na egekombe eke buna Omwana oo atochigete, tobe abasangi b’omobere na amanyinga aye y’erigori rinene ase ogotooreka gwaito.

(Omorisia aonchokere omosangererekano)

Omorisia:

Abogorie omogati na goteba iga:

OBOTUKO BORIA OMONENE OITO YESO KRISTO ARUETWE AKABOGORIA OMOGATI, NERE GAKORIRE GOAKA MBUYA MONO, AKAYOSAMUNYORA AKABAA ABOROKIGWA BAYE OGOTEBA: BOGORIA MWENSI MORIE. OYO NORO OMOBERE + ONE OYORUETWE ASE ENGENCHO YAINO. KORA IGA ASE OKONG’INYORA INCHE.

Omorisia abogorie egekombe atebe:

NABOIGO KABAKORIRE KORIA AKABOGORIA EGEKOMBE, AGASABA, AKABORA: KANYWE MWENSI ASE EGEKOMBE EKE, EKIAGERA AYA NAMANYINGA + AANE Y’OKOBWATANA OKOYIA, AGOITEKA ASE ENGENCHO YAINO NA ASE ENGENCHO YABANGE ASE OKWABERWA KW’EBIBE. KORA IGA KERA EKERO MOKONYWA ASE OKONG’INYORA INCHE. AMINA.

(Omorisia aonchokere egesasimero)

Bonsi batere:

Aye Tata,

Ogokwa kwaye nogokoraria tore,

Okoboka kwaye ntwancheranete,

Okoirana kwaye ntogosemeretie.

Obonene nobwao, Omonene.

Omorisia:

Ase igo, Aye Tata, twakoeire ebako na ogotogia ase engencho y’Omwana oo Yeso Kristo, oyobweruete ase omosalaba rimo rioka ase engencho yaito, twakobakire, Aye Tata, ase engencho y’okoboka kwaye ase okobua na okogenda kwaye Igoro ase ogotosabera botambe. Naye otoigwe asere twagosoroire, taichorwe n’Omoika oo Omochenu, erinde tobe nobomo ase Ekanisa yao eyio ogosangereria korwa ase ebisaku bionsi; Asere na ime yaye ebe asore Nyasae Tata Omobui, ase omo bw’Omoika Omochenu, ogosika gwonsi na obonene botambe goika kare na kare. Amina.

Bonsi batere:

Omosang:

Ogosesenia na okiraneria ng’a mbuya mono, nobobui nobwao Nyasae oito goika kare na kare. Amina.

OGOSABA KW’OMONENE

Bonsi babeke amaru inse:

Bonsi:

Tata oito ore Igoro,

Erieta riao risikwe,

Oboruoti bwao boche,

Ogwancha kwao gokoreke ense

Buna kogokoreka Igoro.

Otoe intwe rero endagera yaito,

Otwabere ebibe biaito,

Buna intwe tokobaabera abagotokorera bobe.

Totoira ase ogoteemwa,

Korende ototoorie korwa ase oria omobe.

Naki oboruoti, ne chinguru, na obonene nobwao emiaka na emiaka.

Amina.

Omosangererekano bwe Rituko ri’Omonene VII-IX--- Draft for proofreading

November 17, 2018, 9:13 am

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VII. OKORUA EMESA Y’OMONENE

[This is pages 292-298 of Moterere Omonene. I have made a few corrections to typographical errors , however I am sure that I have introduced more typographical errors of my own. This text is for proof reading before setting the text to the musical parts.]

Bonsi batenene.

Amang’ana akobwatia akwanwe ase okererania:

(Omorisia aonchokere omosangererekano)

Omorisia:

Omogati oyo tokonyora nokobwatana nomobere o Kristo.

Omosang:

Omogati noyomo, intwe tore abange igo tore omobere oyomo. Naki intwe twensi nigo tokonyora ensemo y’omogati oria oyomo.

(Omorisia aonchokere egesasimero)

Bonsi batere:

Emanwa y’Engondi ya Nyasae

Oyokobogoria ebibe bi’ense, otwabere.

Emwana y’Eng’ondi ya Nyasae

Oyokobogoria ebibe bi’ense, otwabrte.

Emanwa y’Eng’ondi ya Nyasae

Oyokobogoria ebibe bi’ense,

otoe omorembe oo. Amina.

Omosang:

Titogwenereti gocha ang’e n’emesa eye yao Omonene bw’Amabera ase ogosemeria oboronge bwaito abanyene, otatiga goetera amabera ao amanene na ay’ogokumia, intwe titogwenereti nonya ng’ake gochora amatoronge inse y’emesa yao, korende aye n’Omonene, Ere oria otari koonchoka. Chinkuma chiao ne chikoba namabera botambe. Ase igo aye Nyasae bw’obuya onkonye inyore omobere bw’Omwana oo Omwancha Yeso Kristo, na konywa amanyinga aye erinde inche omonyabibe insibigwe omobere n’enkoro, inyare komenya amatuko onsi ime yaye nere ime yane. Amina.

(Omorisia aonchokere omosangererekano atebe):

Omonene oito Yeso Kristo nigo agoteba: Inchuo asende inwe mwensi aba mwarosigwe ase emeremo emerito, na abwo mwuabunekire ne chigurube, na inche nimbatimokie.


(Ase amang’ana aya abagosoa ase Emesa y’Omonene barangerigwe. Bagoika bosio bw’egesasimero batenene goika ribaga riaichoire, erio bonsi babeke amaru inse).

(Omorisia gakorua omogati atebe):

Omorisia:

OYO NORO OMOBERE B’WOMONENE OITO YESO KRISTO ORUETWE ASE ENG’ENCHO YAO.

(Omorisia gakorua Edivai atebe):

Omorisia:

AYA NARO AMANGINGA ‘OMONENE OITO YESO KRISTO AITERETWE ASE ENG’ENCHO YAO.

Kobanyorire, Omorisia atebe:

Omorisia:

OMONENE OITO YESO KRISTO; ERE OMOBERE OYE NA AMANYINGA AYE MWANYORIRE, ABARENDE GOIKA OBOGIMA BWA KARE NA KARE. GENDA ASE OMOREMBE BW’OMONENE.
AMINA.

VIII. KOIRANERIA NG’A MBUYA MONO ASE OKONYORA EMESA:

(Omorisisia aonchokere egesasimero)

Omorisia:

Aye Omonene, Tata oito o Igoro twakoiraneirie ng’a mbuya mono ase omoyo omuya, ase engencho gwatorageirie omobere naamanyinga y’Omwana oo Yeso Kristo. Gwatoenekeiri buna, intwe nabana bao na ebimo bire moyo bi’omobere bw’Omwana oo omwanchwa na abayamwando b’obogima bwa kare na kare ase egencho y’emechando na ogokwa kwaye. Ogenderere gotobwatania asore na ase abachore bao baria bare Igoro n’ense, erinde ase ogwancha kwao tobe amo naye ase omoyega oria o Igoro togochengera obonene bwao; Ase Omonene oito Yeso Kristo, Omwana oo oyomenyete na kogamba amo naye, n’Omoika Omochenu goika kare na kare. Amina.

Gose:

(Omorisia aonchokere egesasimero)

Omorisia:

Nyasae Omobui, twakoiraneirie ng’a mbuya mono ase engencho gatoigotirie Esakaramenti eye y’ogotooreka. Nintwe tagosabire ase amabera ao, otokong’ie ase ekeegwa ekio, erinde tokwegene aye na gwanchana intwe ase intwe ase omoyo bw’obuya ase Yeso Kristo, Omwana oo na Omonene oito, omenyete na kogamba amo naye na Omoika Omocheny, goika kare na kare. Amina.

Amang’ana aya aterwe ase okoererania: (Zab. 103:1-5, 22)

Omorisia:

Aye omoyo one, togia Omonene.

Omosang:

Bionsi ebire ime yane bitogie erieta riaye richenu.

Omorisia:

Aye omoyo one, togia Omonene.

Omosang:

Tobaisa kweba obuya bwaye bwonsi agokoreire.

Omorisia:

Nere ogokwabera ebibe biao bionsi, na kogwenia amarwaire ao onsi.

Omosang:

Nigo akobooria obogima bwao korwa ase embeera,

Omorisia:

Akobekera egutwa y’obwanchani bogendererete botambe amo namabera.

Omosang:

Aisanekia okogania kwao namaya,

Omorisia:

Otigara koba omosae buna ekeongo kegwekerora.

Omosang:

Togia Omonene, inwe ebitongwa biaye bionsi,

Omorisia:

Motogie aande onsi ase akogambe.

Omosang:

Aye omoyo one, togia Omonene!

Omorisia:

Abakwe Tata, na Omwana, na Omoika Omochenu,

Omosang:

Buna yarenge omochakano, na ebe bo bono na amatuko onsi, nonya ngoika kare na kare. Amina.

Onye Esadaka teraruegwa erwegwe ekeroeke. Ogoteragw’okorua na gosabera ebiegwa (rigereria ekaratasi 270-271)

IX. OBOTOMWA (MISSIO)

Bonsi batenene, (Omorisia aonchokere omosangererekano).

Omorisia:

Omonene abe ninwe

Bonsi:

Abe nenkoro yao.

Omorisia:

Yeso Kristo ateba:

Buna Tata antomete inche

Ninche nabatomire inwe.

OGOSESENIA KWA ARONI:

Omotang:

OMONENE agosesenie, akorende;

OMONENE akoraberie obosio bwaye, akwabere.

OMONENE akoonchorere obosio bwaye, akoe omorembe.

Ase erieta ria Tata, eri’Omwana, neri’Omoika Omochenu. Amina.

(Bonsi batere)

Bonsi:

Amina. Amina, Amina.

OGOTERA KW’OGOKOORA

OGOTERA KW’OGOSOKA.

Kings of Assyria and the Book of Isaiah--Lecture Part 3

November 18, 2018, 10:00 pm

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Lecture for Lutheran Theological Seminary-Nyamira, Kenya. Part 3.

Sargon II (r. 722–705 BC)

Assyrian: Šarru-ukīn (LUGAL-GI.NA 𒈗𒄀𒈾);
Hebrew: סַֽרְג֖וֹן
Greek: Αρνα, Σαραγω, Σαργων, or Ἀρκεάνου
Ekegusii: Sarigoni

Isaiah 20 begins with the note:

“In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it”

This is the only mention of Sargon in the Bible.

The capture of Ashdod probably took place in 711 BC, in Sargon II’s 10th or 11th year.

Sargon II was the son of Tiglath-Pileser III. From what we can find it looks like he usurped the throne from his brother Shalmaneser V. His son, the crown prince, Sennacherib, pictured in the carving, assisted in ruling.



During his reign Babylon was establishing its independence from Assyria.

After several wars to assert Assyrian rule in other regions he turned his attention to Israel. He finished the work of his predecessor, who had captured Samaria after a three year siege. Sargon II captured Ashdod c 711 BC.

Sargon was killed c. 704 BC while waging war in eastern Turkey against the city of Tabal. After his fall there was uprising throughout Syria and down into Israel and Judah. The Egyptians were inciting rebellion against Assyria during this power vacuum. Babylon ruler Marduk-apla-iddina II took this opportunity to assert Babylonian supremacy toward Assyria and its former subject nations.

Sennacherib (r. 705–681 BC)

Akkadian: Sîn-ahhī-erība,
"Sîn has replaced the brothers"
Hebrew: סַנְחֵרִיב
Greek: Σενναχηριμ
Ekegusii: Senakeribu

2 Kings 18:13
Isaiah 36-39
2 Chronicles 30-32

The transition between the death of Sargon II and Sennacherib’s ascendance to the throne of Assyria was filled with complexities. The power vacuum left by Sargon II’s death allowed Egyptian and Babylonian influence to strengthen in the region of Lebanon, Canaan, Syria, and Philistia.

Outside the Bible, a main source for information about Sennacherib is called Sennacherib’s Annals. Quit a few inscriptions form part of these Annals. But we have three hexagonal clay prisms which appear to have a complete and final form of these annals. These are the Taylor Prism (at the British Museum), the Oriental Institute Prism (at the Oriental Institute of Chicago), and the Jerusalem Prism (at the Israel Museum in Jerusalem). Sennacherib’s Annals record his war against Judah and king Hezekiah.

Dealing with the Babylonian Rebellion First

When Sennacherib’s reign began Babylon had asserted its independence under king Marduk-apla-iddina II. In 703 BC Sennacherib captured Babylon, plundered the palace, and placed his own man on the throne. His strike against Babylon targeted the throne and did not greatly harm the citizens. 

Campaigns to the West and Southwest

701 BC. After dealing with these problems to the southeast he began to focus on the west and southwest. After the death of Sargon II many kingdoms were no longer paying tribute. This included kingdoms along the coast of the Mediterranean from as far north as Byblos and Sidon down to Gaza and Ashkelon, and it included inland kingdoms from Judah to Ammon, Moab, and Edom.

Sennacherib took the Phoenician city state of Sidon and the Philistine city state of Ashkelon by force. Several other cities and states capitulated to Sennacherib’s terms without a fight. These include: Byblos, Ashdod, Ammon, Moab and Edom.

2 Kings 16:9-12 records that King Hezekiah did not follow in the steps of his father, King Ahaz. Sennacherib’s siege of Samaria took place in Hezekiah’s fourth year, ending with the capture of King Hoshea of Samaria in Hezekiah’s sixth year. In Hezekiah’s ninth year all of Samaria was taken and the people deported “because they did not hearken to the voice of the Lord their God, לֹֽא־שָׁמְע֗וּ בְּקוֹל֙ יְהוָ֣ה אֱלֹהֵיהֶ֔ם but transgressed His covenant and all that Moses the servant of the Lord had commanded; and they would neither hear nor do them. (v. 12)

2 Kings 16:13 records Sennacherib’s war against Judah. “13 And in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them.” At this point Hezekiah pays a ransom and begins to submit to Sennacherib.

Siege of Azekah

One of the cities captured by Sennacherib is recorded in an inscription but not in the Bible. This is called the Azekah Inscription. Azekah is described as a nearly impregnable “stronghold” of King Hezekiah which Sennacherib overwhelmed by the strength of his god Ashur. 

(line 10) [The city Azekah I besieged,] I captured, I carried off its spoil, I destroyed, I devastated, [I burned with fire…

After this destruction Sennacherib conquered the Philistines cities which Hezekiah had subdued.

(line 11) [ ], a royal ci[ty] of the Philistines (Pi-lis-ta-a-a), which [Hezek]iah had captured and strengthened for himself

Siege of Lachish

After these conquests Sennacherib described his conquest of Lachish, which is also recorded in II Kings 18; II Chronicles 32, and Micah 1:13. Sennacherib’s siege and conquest of Lachish is found in the Assyrian Annals and commemorated on the wall of the South-West Palace of Sennacherib in Nineveh. This carving is called the Lachish Reliefs and is housed in the British Museum. Sennacherib made his encampment at Lachish and sent his Rabsheka (“Head of Princes”) to attack Jerusalem. (2 Chronicles 32:1-9)

Siege of Jerusalem

Sennacherib was not present at the siege of Jerusalem. Part of the preparations King Hezekiah had made, in addition to fortifying Jerusalem, was the construction of a waterway from the Spring of Gihon. The waterway is known as the Siloam Tunnel. The Bible records the events of the siege and the miraculous intervention of God in 2 Kings 18-19, 2 Chronicles 32:9-23, and Isaiah 36-37. The Assyrian Annals record Sennacherib’s deeds in this way:

18] As for Hezekiah the Judahite, 19] who did not submit to my yoke: forty-six of his strong, walled cities, as well as 20] the small towns in their area, 21] which were without number, by levelling with battering-rams 22] and by bringing up siege-engines, and by attacking and storming on foot, 23] by mines, tunnels, and breeches, I besieged and took them. 24] 200,150 people, great and small, male and female, 25] horses, mules, asses, camels, 26] cattle and sheep without number, I brought away from them 27] and counted as spoil. (Hezekiah) himself, like a caged bird 28] I shut up in Jerusalem, his royal city. 29] I threw up earthworks against him— 30] the one coming out of the city-gate, I turned back to his misery. 31] His cities, which I had despoiled, I cut off from his land, and 32] to Mitinti, king of Ashdod, 33] Padi, king of Ekron, and Silli-bêl, 34] king of Gaza, I gave (them). And thus I diminished his land. 35] I added to the former tribute, 36] and I laid upon him the surrender of their land and imposts—gifts for my majesty. 37] As for Hezekiah, 38] the terrifying splendor of my majesty overcame him, and 39] the Arabs and his mercenary troops which he had brought in to strengthen 40] Jerusalem, his royal city, 41] deserted him. In addition to the thirty talents of gold and 42] eight hundred talents of silver, gems, antimony, 43] jewels, large carnelians, ivory-inlaid couches, 44] ivory-inlaid chairs, elephant hides, elephant tusks, 45] ebony, boxwood, all kinds of valuable treasures, 46] as well as his daughters, his harem, his male and female 47] musicians, which he had brought after me 48] to Nineveh, my royal city. To pay tribute 49] and to accept servitude, he dispatched his messengers.

Careful reading of Sennacherib’s record shows that he claims to have captured several cities of Judah, but after laying siege to Jerusalem he did not capture the city or destroy it. Rather than claiming the glory of battle victory Sennacherib claims tribute based on a messenger sent to him. This appears to be a way of keeping public honor and the appearance of greatness in the face of his unstated military loss. According to the Biblical account, Sennacherib went home after his army was defeated at Jerusalem by the Angel of the Lord. Sennacherib did not return to Judah. There it is noted that after a bit of time Sennacherib was assassinated, to be replaced by his son, Esarhaddon. (Isaiah 37:36-38)

Babylon, Again

In 699 BC, Sennacherib replaced the Babylonian viceroy, Bel-ibni, with his eldest son, Ashur-nadin-shumi. Marduk-apla-iddina allied with Elam, who captured Ashur-nadin-shumi in 694 BC. In 689 BC Babylon fell to Sennacherib.

Death

Sennacherib was assassinated in 681 BC. His son, Esarhaddon took the throne.

Esarhaddon (r. 681–669 BC)

Akkadian: Aššur-aḫa-iddina "Ashur has given a brother"
Hebrew: אֵסַר חַדֹּן
Greek: Ασαρχαδδων
Latin: Asor Haddan
Ekegusii: Ezara-Hadoni
Esarhaddon does not figure much into the biblical account. He is chiefly noted as the son of Sennacherib who succeeded his father after his brothers assassinated their father.

2 Kings 19:37=Isaiah 37:38 Now it came to pass, as he was worshiping in the temple of Nisroch his god, that his sons Adrammelech and Sharezer struck him down with the sword; and they escaped into the land of Ararat. Then Esarhaddon his son reigned in his place.

Ezra 4 records that some people who had lived in the Land of Israel near Jerusalem were placed there by Esarhaddon.

Esarhaddon extended the influence of Assyria into Lower (Northern) Egypt. But the texts we have remaining to us do not mention any military interactions with Judah. Judah would have been surrounded by the military influence of Assyria at this point toward the end of Isaiah’s ministry.

End of Lecture

Moterere Omonene Music

November 25, 2018, 6:56 pm

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Hymns from Moterere Omonene: Advent through Christmas

Some music from Hymnary dot org and other sources to help with learning hymns in Moterere Omonene.

This is a working document.

Moterere Omonene"Let Us Praise the Lord" is a Confessional Lutheran hymnal in the language called Ekegusii. It was published in 2008 through the Lutheran Heritage Foundation in coordination with Kiarurwe na Ekanisa y'Ekeinchili Ekelutheri Kenya (Evangelical Lutheran Church of Kenya). The Lutheran Heritage edition is from 2010. It was typeset and printed by Printwell Industries, Ltd. Nairobi, Kenya.

Moterere Omonene consists of 347 hymns. This volume has Sunday liturgies, orders of service for weddings, funerals, confirmations, baptisms, various dedications, the propers for each Sunday, and Luther’s Small Catechism.  It is a very good beginning for an Ekegusii language Lutheran hymnal. But there are several points at which it could bear improvement. It contains no musical notation for either the Liturgical settings or the hymns. There are frequent typographical errors. In some cases the translation choices in hymns are worth improving.

An additional aim of this project is to help English speaking Lutherans in America to grow in appreciation of the common heritage they share with their Confessional Lutheran brothers and sisters in Kenya of the Abagusii people. 

Ekegusii Terms and English Equivalent

The information about the hymns, authors, composers, etc. in Moterere Omonene is sometimes misspelled, incorrectly typeset, or sometimes just in error. As I work through the hymns I will try to make the information uniform in presentation and content. I will be looking for organists to record some settings for the church in Kenya to use in training pastors and congregations. I also hope to work with LHF to put Moterere Omonene on the Hymnary.org website.

Eriogi = Melody/Tune
Omoroisia Amang'ana = Composer
Omochakano = Composer/Music Writer
Ogotera = Poem/Song/Lyrics
Omoroisia Ogotera = Poet/Lyricists
Ase ogotera korwete = 

OMOROBERIO BW'AMATERA AYARE IME Y'EGETABU EKE.

A. AMATERA AYAGOTWOROKIA IGORO Y'OMONENE YESU

1. Yeso Naganyire

1Hosana! Atogigwe

• Tune: Hosiana, gelobt sei
• Melody possibly in Mwimbwieni Bwana na Sauti Zake #1
• Meter: 
• No Recordings yet

2Hosana, Mesia 

• Tune: Grosser Gott at Hymnary dot org 
• Tune sources: Mwimbieni Bwana #2, Nyimbo za Kikristo #2
• Meter: 7.8.7.8.7.7
• Recording: https://hymnary.org/media/fetch/148338/hymnary/audio/GG2013/004-holy%20god%20we.mp3 

3Sayoni Ogoke!

• Tune: Judas Maccabeus, Handel at Hymnary dot org 
• Composer: George Frederick Handel (1748)
• Meter: 5..5.6.5.6.5.6.5. with refrain
• Recording: https://hymnary.org/media/fetch/148477/hymnary/audio/GG2013/238-thine%20is%20the%20glory.mp3

4Igora Ebisieri Bionsi

• Tune: Truro at Hymnary dot org
• Mwimbieni Bwana #4, 
• Composer: Thomas Williams, of Clerkenwell Green (1789)
• Composer: Charles Burney
• Meter: 8.8.8.8
• Piano: https://hymnary.org/media/fetch/148391/hymnary/audio/GG2013/093-lift%20up%20your%20heads.mp3
• Organ: https://hymnary.org/media/fetch/182497/hymnary/media/SCM/MP3-LiftUpYourHeads-Truro-PipeLC-128-CAM.mp3

5Naki indakorotote buya

• Tune: ST. THEODULPH (Teschner) at Hymnary dot org 
• Composer: Melchior Teschner (1613)
• Meter: 7.6.7.6 D
•  Organ: https://hymnary.org/media/fetch/182260/hymnary/media/SCM/MP3-FarewellIGladly-ValetWillIch-PipeLC-128-CAM.mp3
• Piano: https://hymnary.org/media/fetch/179267/hymnary/media/SCM/MP3-AllGloryLaud-StTheodulph-SPiano-128-CAM.mp3

6Abakristo, chibeke chinkoro

• Tune: NK 164 
• Ogotera: Mit Ernst, o 
• Omoroisia amang'ana: V.Thilo, 1607-1662 Menschenkinder. PB 15 na 94
• Omoroisia Ogotera: J.W. Frabk, 1679 
• Eriogi: TB2 MB 6
• No Recordings yet

7Nkoro Yane Tegerera

• Tune:  JFRÖHLICH SOLL MEIN HERZE SPRINGEN at Hymnary dot org
• Composer: Johann Crüger
• Meter: 8.3.3.6 D
• Organ: https://hymnary.org/media/fetch/181290/hymnary/media/SCM/MP3-AllMyHeart-Frohlich-Soll-PipeLC-128-CAM.mp3

8Ochire 'Motooria

• Tune:  Kebena TM1 MB8Kebena
• No Recordings yet

9Oboremu, Ogosemeria kwane

• Tune: O du mein Trost und süsses Hoffen at Hymnary dot org 
• No Audio only Recordings yet
• Youtube German https://www.youtube.com/watch?v=msaNBd3tG4g 
• Youtube Instrumental https://www.youtube.com/watch?v=kizf8l-LZOk 
• Youtube synthstring https://www.youtube.com/watch?v=lMvaKfvth5U 

10Omonene ngocha are

• Tune:  Kingoni 
• Eriogi: TB 6ed NA4 MB9
• Omoroisia Ogotera: Moses OM Mdegella
• No Recordings yet

2. Okoiborwa Kwaye Yeso

11 Narure Rero Igoro

• Tune: Von Hemmel hoch da Komm ich her

12 Inchuo Tomosike Yesu

• Tune: Den die Hirten tobeten Sehr
• Lyrics: Kommt und lasst uns Christum ehren

13 Masoge, Yeso Omonene one

• Tune: Es ist gewisslich 
• Tune sources: PBI:115; LBW321 NK11 MB13
• Composer Johann Eccard 1591
• Lyrics: Paul Gerhardt 1607-1676

14 Rituku Richenu

• Tune: O sanctissima
• Tune sources: PBI:233 NK12
• Lyrics: O du froehliche, O du selige
• Translated from: MB14
• Source of Hymn: Sicily 1803
• Lyricist: J.D. Falk 

15 Orosagia Rwarure

16 Twagosogeirie Aye Yeso

17 Totere na Gotogia

18 Inchuo Nomogoko

19 Obotuko Obochenu!

20 Inchuo Abarisia Bethlehem!

21 Abana Inchuo Bethlehemu

22 Yeso Omwana Omuya

23 Togia Nyasae Abakristo

24 Ase Ense Eye Yonsi

25 Nyasae noyo bw'Obonene

26 Ense, Igoro Goka!

27 Omwana Oiboirwe

28 Boka Bwango

29 Rituko ri'Omogok' Aand' Onsi

30 Ayerera Abarisia

31 Abamalaika Inchuo Korwa Igoro!

32 Omwana Omwanchwa Rar' Aye

33 Ing'ende amo nabarisia

34 Abakristo Goka

35 Rora 'Mwana Yeso as'Orotuba

36 As' Emambia y'Enoel

37 Twensi Natogoke

38 Eriogi riarure igoro

39 Twaiboreirwe Omwana

40 Tochenge twensi

41 Twanyorire Omotooria Bono

42 Bogacha Oborabu

43  Yeso orare Haleluya

44 Ase Omochie Oria o Daudi

45 Omonene Yeso Oiboirwe

3. Omwaka Omoyia

46 Togende tomobake

47 Chaka Rituko Eri

48 Yeso Omobwenia ntor' aiga

49 Nagosemeirie Yeso

50 Intwanchete As' Omenyete

51 Yeso Nere Omoraai One

52 'Rieta Ria Yeso Rigiya

53 Tomobake Nyasae ekiagera Nomuya

העלמה in Isaiah 7:14 Virgin, Omoiseke omwekungi

November 25, 2018, 10:00 pm

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Lecture Notes for Lutheran Theological Seminary— Nyamira, Kenya

Pastor Joseph Abrahamson Isaiah Course, Fall 2018

This presentation discusses the meaning of the Hebrew word הָעַלְמָ֗ה Ha`Almah The Virgin Omoiseke omwekungi and how this word is used in the Hebrew Bible and understood in the Greek New Testament. Learning the uses in the Hebrew Bible will enable us to correct misunderstandings and mistranslations which are widely promoted in academic and non-academic areas. It will also help us to correctly understand the use of the term הָעַלְמָ֗ה Ha`Almah in context for Ebiblia Ekegusi, whether the terms used are omwekungi, omoiseke, or omokungu oria. We will also look at the masculine form of the word הָעָֽלֶם omwana, lad, young man.

In the presentation we will also give the Greek version (The Septuagint) for comparison.

Several scholars have challenged the translation of the word הָעַלְמָ֗ה Ha`Almah as the Virgin. The basic assumption which these scholars share is a denial of miracles. They deny that God is able to do what He wills and has authority over the natural world—that He is Omnipotent. And they deny that God knows all things past, present, and future— that He is Omniscient. 

In Isaiah 7:14 their twofold denial means that 1) they deny that any Scripture could actually be predictive of the future. Particularly, they deny that this passage speaks specifically of the future birth of Jesus Christ. And 2) they deny the miracle of Christ’s Virgin birth. 

In order to promote their denial of God’s they have re-interpreted the word הָעַלְמָ֗ה The Virgin as meaning young girl or maiden or young woman of marriageable age. Their re-interpretation has found place in several English versions of the Bible, hundreds of books on Bible interpretation and on Isaiah, as well as thousands of scholarly and non-scholarly articles. Their denials of God’s Omnipotence and Omniscience and their denial that the Bible is actually the Word of God has become the main framework for secular academic scholarship in the world today.

What we look at here is how the word הָעַלְמָ֗ה is used in context wherever it is used in the Bible. There are nine (9) uses of the word עַלְמָ֗ה in the feminine form and two (2) in the masculine. 

We will look at the feminine forms first. 

Seven (7) of these uses are unambiguously referring to human beings (Genesis Omochakano 24:43, Exodus Okong’anya 2:8, Proverbs Emereng’anio 30:19, Song of Solomon Ogotera Gwa Sulemani 1:3, 6:8, Psalm Zaburi 68:26, and our passage Isaiah 7:14). 

Two (2) of those nine feminine forms are used with reference to a liturgical musical form (Psalm Zaburi 46:1, and 1 Chronicles Amang’ana ‘Ebiro 15:20). The exact nature of this musical form is not specified, but the reference to the holy procession of God in Psalm 68 with the עֲ֝לָמ֗וֹת תּוֹפֵפֽוֹת׃ “virgins playing timbrels” among them (v 26) may indicate a chorus or musical group of young women, virgins.

הָֽעַלְמָה֙ Feminine Forms Referring to Humans

1. Genesis Omochakano 24:43

הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וְהָיָ֤ה הָֽעַלְמָה֙ הַיֹּצֵ֣את לִשְׁאֹ֔ב וְאָמַרְתִּ֣י אֵלֶ֔יהָ הַשְׁקִֽינִי־נָ֥א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃ 

ἰδοὺ ἐγὼ ἐφέστηκα ἐπὶ τῆς πηγῆς τοῦ ὕδατος, καὶ αἱ θυγατέρες τῶν ἀνθρώπων τῆς πόλεως ἐκπορεύονται ἀντλῆσαι ὕδωρ, καὶ ἔσται ἡ παρθένος, ᾗ ἂν ἐγὼ εἴπω, πότισόν με ἐκ τῆς ὑδρίας σου μικρὸν ὕδωρ,

Rora ninteneine aiga ase ensoko y’amache. Tiga ebe iga: Omoiseke onde omo orache kobuucha amache, na inche imosabe oyio: Koranche ong’e amache make korwa ase enyongo yao inwe.

Behold, I stand by the well of water; and it shall come to pass that when the virgin comes out to draw water, and I say to her, “Please give me a little water from your pitcher to drink,”

In this passage Abraham’s servant is searching for a young woman to be the wife of Isaac, the son of Abraham. It is accurate to say that the word הָֽעַלְמָה֙ means young woman. But in the context it is also an essential characteristic that she be a virgin. The point at issue in the accounts of Abraham and his son is that the Promise of the Seed be believed (Genesis Omochakano 3:15; 12:7; and throughout Genesis). This is why God guarded Sarah’s sexual purity with Pharaoh (Genesis Omochakano 12:10-20) and with Abimelech (Genesis Omochakano 20). The Promise of the Seed is why Hagar was unsuitable and God preserved the line through Sarah even though Abraham and Sarah doubted (Genesis Omochakano 16-18, 21 ). The Promise of the Seed is the purpose of the Covenant of Circumcision God made with Abraham (Genesis Omochakano 17). And it is the reason Isaac is called Abraham’s only son (Genesis Omochakano 22:2, 16).

In addition to the text using הָֽעַלְמָה֙ to mean “sexually pure young woman” or virgin in reference to Rebekah, we also see God protecting her from sexual impurity in Genesis Omochakano 26. The purpose of sexual purity, whether as a virgin before marriage, or by monogamous fidelity in marriage was to establish the Promise of the Seed.

2. Exodus Okong’anya 2:8

וַתֹּֽאמֶר־לָ֥הּ בַּת־פַּרְעֹ֖ה לֵ֑כִי וַתֵּ֙לֶךְ֙ הָֽעַלְמָ֔הוַתִּקְרָ֖א אֶת־אֵ֥ם הַיָּֽלֶד׃

ἡ δὲ εἶπεν ἡ θυγάτηρ Φαραώ· πορεύου. ἐλθοῦσα
δὲ ἡ νεᾶνιςἐκάλεσε τὴν μητέρα τοῦ παιδίου. 

8 Omoiseke o Farao akamoiraneria, “Ee, genda!” Erio akagenda, akarangeria ng’ina omwana oria. 9 Omoiseke o Faro agatebia omokunguoria, “Moire omwana oyo, omongonkerie, na inche ninkoe eng’eria yao.” Erio omokunguoria akaira omwana, akamorera. 10 Ekero omwana oria akinire, omokunguoria akamoirania ase omoiseke o Faro koba omwana oye na ere akamoroka Musa, ogoteba, “Ndooche namorusetie.” 

And Pharaoh’s daughter said to her, “Go.” So the maiden went and called the child’s mother.

The particular young woman in this context is Miriam, the sister of Moses. From the context we know that this עַלְמָ֗ה is not the mother of the child. The emphasis in this context is not merely that Miriam is a young woman. It is that she is not the mother, and not able to nurse. And that she is unmarried. Contextually virgin is appropriate. For English speakers the term maiden or girl might seem to feel more natural to the text, the text is actually highlighting sexual purity, the chastity of Miriam along with her youthful age.

In Ebiblia Ekegusii the term הָעַלְמָ֗ה is not translated directly in verse 8. Though in verse 9 where הָאִשָּׁ֛ה “the woman” is used we find Miriam referred to as omokungu. Moses’ sister  is introduced in v 4 as Omoiseke omwabo omwana oria watching her brother. Again in verse 7 Omoiseke omwabo omwana oria speaks to the daughter of Pharaoh. In verse 8, where the Hebrew text has הָעַלְמָ֗ה she is referred to by pronoun.

However, Ebiblia Ekegusii describes Miriam as omokungu three times in this context:

In v. 9 וַתֹּ֧אמֶר לָ֣הּ בַּת־פַּרְעֹ֗ה “And the daughter of Pharoah said to her” is rendered Omoiseke o Faro agatebia omokungu oria“And the daughter of Pharaoh replied to the virgin girl.”

The phrase וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד “And the woman took the child” is clarified in Ebiblia Ekegusii as Erio omokungu oria akaira omwana“The virgin girl took the boy...” This prevents confusion as to which הָאִשָּׁ֛ה woman is meant to be taking the boy. Ebiblia Ekegusii makes one more clarification.

In verse 10 וַתְּבִאֵ֙הוּ֙ לְבַת־פַּרְעֹ֔ה “And she brought him to the daughter of Pharaoh” is translated omokunguoria akamoirania ase omoiseke o Faro “the virgin girl brought him to the daughter of Pharaoh.” The translation technique is to dereference the pronounce to make the subject explicit.

Thus, even though Ebiblia Ekegusii does not translate הָעַלְמָ֗ה directly in verse 8, the translation does make the הָעַלְמָ֗ה omokungu oria clear and explicit through dereferencing pronouns and the more general noun הָאִשָּׁ֛ה in the verses which directly follow.

3. Proverbs Emereng’anio 30:19 (LXX 24:73)

18  שְׁלֹשָׁ֣ה הֵ֭מָּה נִפְלְא֣וּ מִמֶּ֑נִּי ׳וְאַרְבַּע׳ ״וְ֝אַרְבָּעָ֗ה״ לֹ֣א יְדַעְתִּֽים

19  דֶּ֤רֶךְ הַנֶּ֨שֶׁר׀ בַּשָּׁמַיִם֮ דֶּ֥רֶךְ נָחָ֗שׁ עֲלֵ֫י צ֥וּר דֶּֽרֶךְ־אֳנִיָּ֥ה בְלֶב־יָ֑ם וְדֶ֖רֶךְ גֶּ֣בֶר בְּעַלְמָֽה

19ἴχνη ἀετοῦ πετομένου καὶ ὁδοὺς ὄφεως ἐπὶ πέτρας

καὶ τρίβους νηὸς ποντοπορούσης καὶ ὁδοὺς ἀνδρὸς ἐν νεότητι.

18 Ebinto mbire bitato bire bi’ogokumia asende:

         ee, mbire bine ebio ntamanyeti, nabio ebi:

19 Enchera y’ensoti igoro,

    Na       ey’eng’iti igoro ase egetare,

    Na           ey’emeeri igoro ase amache ‘enyancha,

    Na enchera y’omosacha gochia ase omoiseke.

18 There are three things which are too wonderful for me,

             Yes, four which I do not understand:

19 The way of an eagle in the air,

     The way of a serpent on a rock,

       The way of a ship in the midst of the sea,

And  the way of a man with a virgin.

This proverb is the third of six in this chapter which uses number parallelism. These are found in the words of Agur ben Jakeh. The thematic sequence of the poems, as I see it can be laid out in groups:

1-2 I am a stupid man, I cannot even know God on my own.

2-3 Who is the Almighty God  in 5 questions.

5-6 Trust in God through His Word, Don’t change His Word.

7-9 Two things I ask: Neither poverty nor Riches: Let me trust in You, God.

10 Slander: Do not slander

11-14 Vindictiveness: The wicked Generation in four examples

15a  Greed: The Leech

15b-16 Three/Four: never filled or satisfied

17 Insolence: Mocking Parents: The mocking eye

18-19 Three/Four: Things too wonderful, beyond comprehension

20 Adultery: The self-justification of the Adulterer

21-23 Three/Four: Things which cannot be tolerated

24-28 Four: Things small but wise

29-31 Three/Four: Things of Majesty and Stately Walk

32-33 Pride: The danger of self-exaltation

The first group (1-6) forms the introduction of humility, confession, and faith in God through His Word. The second group (7-17) center on trusting in God by contrasting the dangers of poverty and spite with the dangers of riches, greed, and insolence. The third group (18-23) center on trusting in God by contrasting chastity with the consequences of promiscuity. The fourth group (24-33) center on trusting in God who has given each creature beautiful and appropriate gifts in contrast to pride.

Even without the surrounding context the poem in verses 18-19 show a progression under the theme: things which God has created to happen without great knowledge or study. These things are profound and humbling: How can an eagle know that it can fly and do it so beautifully? How can a serpent, which has no limbs, know how to move so expertly? How can a ship, so frail and small, stay atop the waters? These are questions which reach their crescendo in the mystery of how a young man and woman who have no experience know how to interact with each other. The lack of experience and external teaching is the backdrop for this list. This brief immediate context is based on understanding עַלְמָ֔ה as virgin.

When we add to our consideration the context of the passages which follow we see the contrast of הָֽעַלְמָ֔ה with sexual impurity of the Adulteress and the worst of intolerable things: the Adulterer who puts away his wife for his maidservant.

4. Song of Solomon Ogotera Gwa Sulemani 1:3 (עַלְמָ֗ה in Plural)

לְרֵ֙יחַ֙ שְׁמָנֶ֣יךָ טוֹבִ֔ים שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑ךָ עַל־כֵּ֖ן עֲלָמ֥וֹתאֲהֵבֽוּךָ׃

καὶ ὀσμὴ μύρων σου ὑπὲρ πάντα τὰ ἀρώματα· μῦρον ἐκκενωθὲν ὄνομά σου.
διὰ τοῦτο νεάνιδεςἠγάπησάν σε,

Amaguta ao akweakwa nigo are ne rimisu rigiya;

Erieta riao nigo ringa buna amaguta aumoirwe,

Ase ayio abaisekeabekungi nigo bagwanchete.

Because of the fragrance of your good ointments,

Your name is ointment poured forth;

Therefore the virgins love you.

The term עֲלָמ֥וֹת is used twice in the Song of Solomon, this verse and the next under consideration. This first use is in the speech of the Shulamite, the Bride. The use here is synonymous with the Daughters of Jerusalem. The Daughters of Jerusalem form the chorus in the Song of Songs. The Shulamite repeatedly exhorts them not to stir up love. 

In this context the Shulamite speaks of her beloved, her groom. She professes how blessed she is because all the young girls wish to be his bride. In this context עֲלָמ֥וֹת is most appropriately virgins, abaiseke abekungi, that is sexually pure young women who have not been married or known a man.

5. Song of Solomon Ogotera Gwa Sulemani 6:8 (עַלְמָ֗ה in Plural)

שִׁשִּׁ֥ים הֵ֙מָּה֙ מְּלָכ֔וֹת וּשְׁמֹנִ֖ים פִּֽילַגְשִׁ֑ים וַעֲלָמ֖וֹתאֵ֥ין מִסְפָּֽר׃

ἑξήκοντά εἰσι βασίλισσαι, καὶ ὀγδοήκοντα παλλακαί, καὶ νεάνιδεςὧν οὐκ ἔστιν ἀριθμός.

Mbareo abakungu chiting’ana chi’omoruoti emerongo etano nomo,

Na abakungu ba sere-sere emerongo etano na etato,

Boigo mbareo abaisekeabekungi abange batari kobareka.

There are sixty queens

And eighty concubines,

And virgins without number.

In this second use of עֲלָמ֥וֹת in Song of Solomon it is the Beloved, the Groom, who is speaking. He is praising the Shulamite, his Bride, for her beauty. Nothing and no one compares with her. In the context the queens, the concubines and the virgins are among the great host praising the unique beauty of the Bride. None of them compare to her.

The progression from queens, to royal concubines, would miss the mark if the meaning of עֲלָמ֖וֹת is intended to be “young woman” excluding virginity. The concubines are already in the progression. The purpose of using עֲלָמ֖וֹת in this verse is its meaning of sexual innocence: virginity.

The Use of הָֽעַלְמָ֔ה in Liturgical or Musical Contexts

In these contexts the term is used in the plural עֲ֝לָמ֗וֹת. There are two uses which are generally interpreted as a liturgical or musical term. In this connection we first note another use of עֲ֝לָמ֗וֹת referring to virgins in a liturgical and musical context.

6. Psalm Zaburi 68:26 (in Plural) [English & Ekegusii v 25]

קִדְּמ֣וּ שָׁ֭רִים אַחַ֣ר נֹגְנִ֑ים בְּת֥וֹךְ עֲ֝לָמ֗וֹתתּוֹפֵפֽוֹת׃

προέφθασαν ἄρχοντες ἐχόμενοι ψαλλόντων ἐν μέσῳ νεανίδωντυμπανιστριῶν.

Abateri nigo batang’aine bosio, nyuma yabo abakobugia amakano,

Na ase egati yabo abaiseke bakobugia chinchigiri:

The singers went before, the players on instruments followed after;

Among them were the maidens playing timbrels.

As we noted above, the use of עֲלָמֽוֹת in the opening of Psalm 46, and 1 Chronicles Amang’ana ‘Ebiro 15:20 seems significantly different than its use in the previously discussed verses. But I believe that Psalm Zaburi 68:26 may provide a possible clue. What we have in this Psalm is a list of groups of performers in the procession of God to His temple. The order: first שָׁ֭רִים singers, afterward נֹגְנִ֑ים instrumentalist. These last were in the midst of the עֲ֝לָמ֗וֹת תּוֹפֵפֽוֹת. Perhaps all the singers and instrumentalists were surrounded by the עֲ֝לָמ֗וֹת תּוֹפֵפֽוֹת. Let us assume the word עֲ֝לָמ֗וֹת means the same here as elsewhere. In that case we would have the singers and instrumentalists surrounded by young sexually chaste unmarried women who are playing an instrument— perhaps percussion. If this is a special hand-bell choir or timbrel choir then both of the next two passages simply refer to the type of musical group for which they were arranged.

7. Psalm Zaburi 46:1 (in Plural) (LXX 45:1)

לַמְנַצֵּ֥חַ לִבְנֵי־קֹ֑רַח עַֽל־עֲלָמ֥וֹתשִֽׁיר׃

Εἰς τὸ τέλος· ὑπὲρ τῶν υἱῶν Κορέ, ὑπὲρ τῶν κρυφίωνψαλμός.

Ogotera kwa bainto ba kora

To the Chief Musician. A Psalm of the sons of Korah. A Song for Alamoth.

In this title עַֽל־עֲלָמ֥וֹת could be a musical mode, setting, group, or performance. If the interpretation just above is correct, then this psalm inscription would be directions for the kind of choir for which it was written. 

8. 1 Chronicles Amang’ana ‘Ebiro 15:20

וּזְכַרְיָ֨ה וַעֲזִיאֵ֜ל וּשְׁמִֽירָמ֤וֹת וִֽיחִיאֵל֙ וְעֻנִּ֣י וֶֽאֱלִיאָ֔ב וּמַעֲשֵׂיָ֖הוּ וּבְנָיָ֑הוּ בִּנְבָלִ֖ים עַל־עֲלָמֽוֹת׃

Ζαχαρίας καὶ ᾿Οζιήλ, Σεμιραμώθ, ᾿Ιεϊήλ, ᾿Ωνί, ᾿Ελιάβ, Μασαίας, Βαναίας ἐν νάβλαις ἐπὶ ἀλαιμώθ.

Zakaria na Yasieli, Semiramoti na Yehieli, Uni na Eliabu, Maaseya na Benaya,
aba babe bakobugia amakano koreng’ana buna amariogi a igoro ay’Alamoti.
[“Alamoti, ring’ana rigwatora eriogi ri’ogotera”]

Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah,
with strings according to Alamoth;

The use of עַֽל־עֲלָמ֥וֹת in this passage parallels that of Psalm Zaburi 46:1. Their interpretation would stand together. In either case there is no evidence that the term הָעַלְמָ֗ה used elsewhere cannot or does not mean virgin.

הָעַלְמָ֗ה in Isaiah Ebuku Ya Isaya 7:14

לָ֠כֵן יִתֵּ֨ן אֲדֹנָ֥י ה֛וּא לָכֶ֖ם א֑וֹת הִנֵּ֣ה הָעַלְמָ֗ההָרָה֙

וְיֹלֶ֣דֶת בֵּ֔ן וְקָרָ֥את שְׁמ֖וֹ עִמָּ֥נוּ אֵֽל׃

διὰ τοῦτο δώσει Κύριος αὐτὸς ὑμῖν σημεῖον·
ἰδοὺ ἡ παρθένοςἐν γαστρὶ ἕξει,

καὶ τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Εμμανουήλ·

Ase ayio Omonene omonyene nabae ekemanyererio eke:
Naama! Omoisekeomwekungi nabe morito,
erio aibore omwana omoisia, namoroke erieta riaye Imanueli.

Therefore the Lord Himself will give you a sign:
Behold, the virgin shall conceive
and bear a Son, and shall call His name Immanuel.

We come now to the focal point of this presentation: the meaning of הָעַלְמָ֗ה Ha`Almah in Isaiah 7:14. First let us summarize what we have found from the previous passages. From what we have considered above the best understanding of הָעַלְמָ֗ה in the contexts where it is used is to note the sexual purity of the young woman or women in those contexts. That is, they are young women who are not fornicators; they are not adulteresses; they are not sexually active concubines; they are not maids who have married their master to replace his wife; they are not wet-nurses, they are not mothers, and they are not wives. 

They are young women who are appropriate to be wed to the Bridegroom; they were sexually uncompromised so as to be bearers of the Promised Seed; they were able to serve as musicians in the processional service for the worship of God— thus also they were not eunuchs (if that need be pointed out).

From those contexts הָעַלְמָ֗ה is used to convey these main features of meaning: female, young but able to wed, unmarried, chaste or sexually pure.

And now to the immediate context:

As we consider this passage we are to understand that the virgin is to be an א֑וֹת a sign. This was not a mundane, everyday, normal event! From the context the sign is meant to be abnormal. In the midst of the terrors assailing King Ahaz — with the kingdoms of Samaria and Damascus threatening to destroy Judah and Jerusalem — the Lord directed the king to seek his comfort from the promise of God rather than elsewhere. The Lord had promised that the enemies would come to nothing. But as for Ahaz, the Lord called on him to believe the promise so that Ahaz would not perish: 

“Onye timori nokwegena timokogenderera kobao.”

“If you will not believe, surely you shall not be established.” (v. 9)

God’s promise to Ahaz was by direct inspiration to the prophet Isaiah. And considering his weakness, the Lord added a specific and unique promise for double assurance:

10 Omonene agakwana na Ahasi naende, akamotebia,
11“Boria Omonene, Nyasae oo, akoe ekemanyereria [א֑וֹת] ;
tiga kerwe aase abakure inse, gose kerwe igoro mono.”

10 Moreover the Lord spoke again to Ahaz, saying,
11“Ask a sign [א֑וֹת] for yourself from the Lord your God;
ask it either in the depth or in the height above.”

The nature of the Lord’s command to Ahaz is that Ahaz should ask for something that is humanly impossible and impossible according to nature itself. The Lord wanted Ahaz to ask for something that could only be miraculous, something that only God Himself could do.

The response King Ahaz gave demonstrates his lack of faith. His refusal to believe God’s Word is disguised as piety and humility:

Korende Ahasi akairaneria, “Tinkonyara koboria, na tinkonyara komoteema Omonene.”

But Ahaz said, “I will not ask, nor will I test the Lord!” (v. 12)

But it was the Lord who commanded him to ask. When Ahaz refuses the Word which Isaiah spoke to him, Ahaz was refusing the Lord Himself. The Lord’s response to Ahaz through Isaiah makes this clear in no uncertain terms:

Erio Isaya agateba, “Inwe ab’ororeria rwa Daudi, igwa bono! Inee!
Namang’ana amasinini mono asemore korosia abanto,
na bono mwamorosirie na Nyasae one boigo?
Ase ayio Omonene omonyene nabae ekemanyererio [א֑וֹת] eke:”

Then he said, “Hear now, O house of David!
Is it a small thing for you to weary men,
but will you weary my God also? 
Therefore the Lord Himself will give you a sign [א֑וֹת]:” (v. 13-14a)

Ahaz refused to ask for a miraculous sign. The Lord then chooses the impossible sign.

הִנֵּ֣ה הָעַלְמָ֗ההָרָה֙

וְיֹלֶ֣דֶת בֵּ֔ן וְ

קָרָ֥את שְׁמ֖וֹ עִמָּ֥נוּ אֵֽל׃

Naama! Omoiseke omwekungi nabe morito,

erio aibore omwana omoisia,

namoroke erieta riaye Imanueli.

Behold, the virgin shall conceive

and bear a Son,

and shall call His name Immanuel.

It is in the nature of the promise made in the context that the א֑וֹת ekemanyererio, sign be impossible. We already have established that the הָעַלְמָ֗ה Ha`Almah Omoiseke omwekungi, virgin is sexually pure, chaste, unmarried. The virgin birth, a unique birth without any human father is the miraculous nature of the א֑וֹת ekemanyererio, sign. 

The א֑וֹת ekemanyererio sign is to be even more significant. This is to be no ordinary human son. Virgin birth fulfills the Promise of Genesis Omochakano 3:15

וְאֵיבָ֣ה׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה

וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ

ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ

וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב

“Inche nimbeke obobisa ase egati yao na omokungu oyo,

na ase egati y’oroiboro rwao na oroiboro rwaye;

tororwo narogosenyente omotwe oo,

Na aye nomorome egetingiro kiaye.”

“And I will put enmity between you and the woman,

And between your seed and her Seed;

He shall bruise your head,

And you shall bruise His heel.”

This son born is to be עִמָּ֥נוּ אֵֽל “Nyasaye amo naintwe,” “God with us.” God was present with Adam and Eve in Eden before the Fall into sin. But they could no longer live in His presence. In order to preserve them from destruction in His presence God covered their shame and put them out of the garden (Genesis Omochakano 3:22-24). Sinful humans could not see God and live (Exodus Okong’anya 33:20). God dwelt among His people, but protecting them by remaining behind the screen, the tent, and the veil in the Holy of Holies (Exodus Okong’anya 26). The Lord’s Promise was to restore fallen man to the pure image of God: without sin, without death. This would be through the Seed of the Woman.

The miracle proclaimed by the Lord to Ahaz is the Virgin birth of the Son of God in human flesh, עִמָּ֥נוּ אֵֽל “Nyasaye amo naintwe,” “God with us.”

Uses of the Masculine Form הָעָֽלֶם

There are also two uses of the masculine form of הָעַלְמָ֗ה. Context has already shown us how the feminine form is used and what its meaning is. But it is helpful to note that the uses of the masculine form do not exhibit anything meanings which would contradict or undercut the notion of sexual purity and unmarried youth.

1 Samuel 17:56

וַיֹּ֖אמֶר הַמֶּ֑לֶךְ שְׁאַ֣ל אַתָּ֔ה בֶּן־מִי־זֶ֖ה הָעָֽלֶם

καὶ εἶπεν ὁ βασιλεύς· ἐπερώτησον σύ, υἱὸς τίνος ὁ νεανίσκοςοὗτος.

Omoruoti agatebia Abineri, “Genda oborie omanye gose omosae oyo noyo ng’o?”

So the king said, “Inquire whose son this young man is.”

This is used of David when he was too young to fight with the army. Here he is the virginally pure young man who defeats the enemy of God and His people. 

1 Samuel 20:22

וְאִם־כֹּ֤ה אֹמַר֙ לָעֶ֔לֶםהִנֵּ֥ה הַחִצִּ֖ים מִמְּךָ֣ וָהָ֑לְאָה לֵ֕ךְ כִּ֥י שִֽׁלַּחֲךָ֖ יְהוָֽה׃

ὰν εἴπω λέγων τῷ παιδαρίῳ·ὧδε ἡ σχίζα ἀπὸ σοῦ καὶ ὧδε, λάβε αὐτήν,
παραγίνου, ὅτι εἰρήνη σοι, καὶ οὐκ ἔστι λόγος, ζῇ Κύριος·
ἐὰν τάδε εἴπω τῷ νεανίσκῳ· ὧδε ἡ σχίζα ἀπὸ σοῦ καὶ ἐπέκεινα,
πορεύου ὅτι ἐξαπέσταλκέ σε Κύριος.

Korende onye ngotebia omwana oria: Rigereria, emegwe eyio bosio bwao aaria moino,
rirorio aye Daudi otame, ekiagera n’Omonene okogotebia ogende.

But if I say thus to the young man, ‘Look, the arrows are beyond you’—
go your way, for the Lord has sent you away.

This use refers to a young man who assists at the court of King Saul when he was persecuting David. Again, there is nothing here in this use that would undercut or contradict what has been established by the previous contexts.

I. OKWEARIGANIA: OGWEITA NA OKORUSIGWA: Music Notation Draft

November 29, 2018, 6:14 am

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OGOSASIMA OKONENE KWE RITUKO RI’OMONENE

[Moterere Omonene p. 257, draft, setting with musical notation. Includes Scripture and Small Catechism references for the parts of the service. This is for further proof reading and correcting syllabification. An A4 format PDF of this section is available at this link. ]

Ensemo ye ritang’ani: Ogosasima gw’okorandia

I. OKWEARIGANIA: OGWEITA NA OKORUSIGWA

[Ogweitia na okwaberwa kw’ebibe; Ekatikisimo Enke, Abarumi 7:14-8:4]

KW’EBIBE 

(Omotang’ani aonchokere omosangererekano)

[Matayo 28:18-20, Matayo 18:20, Abaefeso 2:18]

Omotang’:

Omosang:

Ogotera[Zaburi 100:4, Abakolosai 3:16]

Omotang’:

Omonene Nyasae oito nao are aiga, nao are amo naintwe. Tomosasime, tomosike, naende tomoigwere buna agotworokereria ase Ring’ana riaye. Mwanche Omonene Nyasae oo nenkoro yao yonsi, na omoyo oo bwonsi, ne chinguru chiao chionsi, na obong’aini bwao bwonsi, na omoamate oo buna bweanchete.

Gose:

Ninche Omonene Nyasae oo, toba nechinyasae chinde otatiga inche. Toriatora bosa erieta ri’Omonene Nyasae oo, ekiagera Omonene tagotiga komoa egesusuro oyokoriatora erieta riaye bosa. Rinyore rituko ri’Omonene, orichene. Basike iso na nyoko. Toita, totomana. Toiba. Tomoriera omoamate oo oborimo. Tobasia kogania enyomba y’omoamate oo. Tobaisa kogania omokungu bw’omoamate oo gose omosomba oye, gose eng’ombe yaye gose kende gionsi are nakio.

Omotang’:[Zaburi 124:8]

Omosang:

Omotang’:[Zaburi 32:5]

Omosang:

Ogweitia kwe’ebibe (Confessio)[1 Yohana 1:8-10]

(Omotang’ani aonchokere omosangererekano)

Omotang’:

Abanchwa ase Omonene, toigore chinkoro chiaito, tomweiterie Nyasae ebibe biaito.

Bonsi babeke amaru inse.

Gose:

(Omotang’ani aonchokere egesasimero)

Nyasae, Omobui o bionsi, Tata bw’amabera, inche inde omotaka naende otari na nguru na oiboretwe ase chingencho chi’ebibe, neitirie ase obosio bwao ebibe biane bionsi, ebio nakorire ase ebirengererio na ase amang’ana na ase ogokora. Nakogechirie ara aange. Nagweneire ara aange. Nagweneire egesusuro kiao aiga ase ense nonya ngoika kare na kare. Korende nechandire ase ebibe biane na kobiorokia ase ekeene. Nagosoroire ase amabera ao amanene onyabere na gontooria inche inde omotaka na omonyene ebibe. Aye Omonene, onyabere ebibe biane bionsi, ong’e chinguru chi’Omoika oo Omochenu, ntware obogima oboyia.  Amina.

Nyasae Omobui, Tata o Igoro, ngweitia inde ng’a nagokoreire ebibe aye nabaamate bane, ase ebirengererio ase amang’ana, na ase ogokora. Nagosoroire onyabere. Ase engencho yaye Yeso Kristo onyabere ebibe biane bionsi. Onchene n’Omoika oo Omochenu. Otoererie ebirengererio biane na ombuere kobaabera abaamate bane, erio inyare kogokorera aye ase oboyia bw’obogima, ase obonene bw’erieta riao richenu. Amina.

Okorusigwa kw’ebibe (Absolutio)[Yohana 20:22-23]

(Omotang’ani aonchokere omosangererekano)

Nyasae, omonyene chinguru chionsi, namabera, otwabeire, akamorwa Omwana oye omomoima atokwere ase omosalaba. Ase engencho yaye obaabeire ebibe biaino bionsi. Amina.

Gose:

Ogwitia oko gakorabe ogw’ekeene naende imoganetie ase chinkoro chiaino chionsi okwaberwa kw’ebibe ase enchengo ya Yeso Kristo; bono ase chinguru chie Ring’ana riaye na ogochika kw’Omonene oito Yeso Kristo nkobarareria inde ng’a: Nyasae ase obuya bwaye obaabeire ebibe biaino bionsi; ase erieta ria Tata, neri’Omwana, ☩ neri’Omoika Omochenu. Amina.

---

Ogotera 1 "Hosana! Atogigwe

December 2, 2018, 4:32 pm

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Ekegusii Draft Notation Setting: Moterere Omonene #1 "Hosana! Atogigwe"

Lyrics

   From Matthew 21:9

Hosana!
Atogigwe 'yogocha ase erieta riaye!
Hosana igoro!
Ochire 's' erieta ri'Omonene
Ochire 's' erieta ri'Omonene
Hosana! Hosana!
Hosana igoro!
Hosana igoro!

German
The lyrics are set up as a responsive hymn in Sonntags-Schul-Harfe: sammlung drei- und vierstimmiger Lieder, Choräle und Responsorien: der Jugend der deutschen evang.-lutherischen Kirche in Amerika (Neuestes Aufl.) (1878), p.166

Hosianna!

Gelobet sei, der da kommt 

 [Eine Stimme] in dem Namen des Herrn,

 [Alle] Hosianna in der Höh!

[Einzelne Stimme] Der da kommt in dem Namen des Herrn!

 [Alle] Der da kommt in dem Namen des Herrn!

[Eine Stimme] Hosianna! 

[Alle] Hosianna!

[Eine Stimme] Hosianna in der Höh!

[Alle] Hosianna in der Höh!

• Tune: Hosianna! Gelobet sei, der da kommt in dem Namen des Herrn! at Hymnary dot org
• Tune source: Deutsches Liederbuch: Sammlung von Chorälen und Liedern für Schule und Haus (1895), p.138, The earliest source listed at Hymnary dot org is Sonntags-Schul-Harfe: sammlung drei- und vierstimmiger Lieder, Choräle und Responsorien: der Jugend der deutschen evang.-lutherischen Kirche in Amerika (Neuestes Aufl.) (1878), p.166
• Setting for Kiswahili in Mwimbwieni Bwana na Sauti Zake #1
• Meter: Unique: 10.6.6.10.10.6.6 

Recordings

• Piano https://drive.google.com/open?id=1S5kWpu4kcK1nfGURuGqsKpJ-2bfPssw6
• Acapella [sorry for poor recording quality] https://drive.google.com/file/d/1b9duvEuWXDq97k58I0DNUsvEa5lm_upT/view?usp=sharing

Ogotera 41 "Twanyorire Omotooria Bono"

December 4, 2018, 2:28 pm

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Ekegusii Notation Setting: Moterere Omonene #41 "Twanyorire Omotooria Bono"

Verse and Response

1
Twanyorire Omotooria bono.
Twanyorire,  Ee,
twanyorire Omotooria bono.

2
Titobwati monto as'ense.
Titobwati, Ee,
titobwati monto as'ense.

3
Ng'ai toranyo'r ogokonya
as'ense! Ee,
Ng'ai toranyo'r ogokonya?

4
Intwe tweka anga twasirete.
Intwe tweka, Ee,
Intwe tweka anga twasirete.

5
Yeso bweka nere oreo.
Yeso bweka, Ee,
Yeso bweka nere oreo.

6
Otebire, Naggokwereire
mwanyabanto, Ee,
Otebire, Naggokwereire

7
'Gatoiterer' amanying' aye
'mosalaba Ee,
'Gatoiterer' amanying' aye.

8
'Gatoakanera ebibe
abamochi Ee,
'Gatoakanera ebibe.

9
'Gatobwatania na Nyasae,
Haleluya!  Ee,
'Gatobwatania na Nyasae,

10
Ase engench' eyio intwe nabaye,
'nibo yaye Ee,
Ase engench' eyio intwe nabaye.

11
Tatigeti inche omwan' oye,
Tatigeti, Ee,
Tatigeti inche omwan' oye.


Compare Mimbwiene Bwana #41
Authors: Y Chambile and F. De Zwart

Video at Youtube

• Lilypond notation file 
  https://drive.google.com/file/d/1XS5oBjW51o_5-jBwIcCa3uTlA4wZA6Aj/view?usp=sharing
• Midi
  https://drive.google.com/file/d/1YbRk3GrGVJeQm0IPENfhyOKnhxq7YkD8/view?usp=sharing
• PDF
  https://drive.google.com/file/d/1O3P5KWMu9S-8XgRMS9VVjzHtyaWt1V9g/view?usp=sharing

Omochenu, Omochenu, Omochenu bw'Ekeyuda na bw'Ekegirigi

December 5, 2018, 8:42 am

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bw'Ekegusii: Moterere Omonene p. 228

Ogotera: Ebuku ya Isaya 6:3, Okomaanoka 4:8, na Matayo 21:9.

bw'Ekeyuda:

 קָד֧וֹשׁ קָד֛וֹשׁ קָד֖וֹשׁ 

יְהוָ֣ה צְבָא֑וֹת

 מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃

 Qadosh, Qadosh, Qadosh 

Omochenu, Omochenu, Omochenu

‘Adonay Tsba’ot

OMONENE [Nyasae] bw’Emeganda,

melo’ chol-ha-’arets kevodo.

[Igoro na] Ense yaichoirwe n’Obonene bwao.

— 

bw'Ekegiriki:

 Ὡσαννὰ ἐν τοῖς ὑψίστοις. 

Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· 

Ὡσαννὰ ἐν τοῖς ὑψίστοις. 

Hosanna en tois hypsistois.

Hosiana Igoro!

Eulogemenos ho erchomenos en onomati kuriou;

Nasesenirie oy’ogocha ase Erieta ri’Omonene,

Hosanna en tois hypsistois.

Hosiana [Igoro]!

Moterere Omonene Music: Epiphany

December 6, 2018, 10:56 am

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Hymns from Moterere Omonene: Epiphany

Some music from Hymnary dot org and other sources to help with learning hymns in Moterere Omonene.

This is a working document.

OMOROBERIO BW'AMATERA AYARE IME Y'EGETABU EKE.

4. OBUYA BWA YESO NKOOROKERA BORE ABAO MOSUNTE (EPIFANIA, MISSION)

54 Yeso, Neng'enang'eni Enene

55 Oyomo Nere Twanchete

56 Ntore na Omoruoti

57 Ning'o 're Omosani One?

58 Erieta Erimo Rinene

59 'Monene one

60 'Boruoti Bwa Nyasae

61 Mwensi Yatogie Amabera

62 Yeso, 'Moruoti bw'ens' eye

63 Yeso 'Motooria 'Monyene chinguru

64 Yeso 'mogwenia

65 'Moruoti Nere Yeso Bweka

66 'Mbura Gatwe

67 Inche Ningotogie

68 Twarangerigwe Intwe Twensi

69 Togende 'Segi

70 'Bokoreri Obuya Nkorw' Asore

71 Twaigure Egetureri

72 Ring'ana ri'Omonene Haleluya!

73 Omonene Oyobarangeretie

74 'S'Amaboko y'Abatomwa

Moterere Omonene "Let Us Praise the Lord" is a Confessional Lutheran hymnal in the language called Ekegusii. It was published in 2008 through the Lutheran Heritage Foundation in coordination with Kiarurwe na Ekanisa y'Ekeinchili Ekelutheri Kenya (Evangelical Lutheran Church of Kenya). The Lutheran Heritage edition is from 2010. It was typeset and printed by Printwell Industries, Ltd. Nairobi, Kenya.

Moterere Omonene consists of 347 hymns. This volume has Sunday liturgies, orders of service for weddings, funerals, confirmations, baptisms, various dedications, the propers for each Sunday, and Luther’s Small Catechism.  It is a very good beginning for an Ekegusii language Lutheran hymnal. But there are several points at which it could bear improvement. It contains no musical notation for either the Liturgical settings or the hymns. There are frequent typographical errors. In some cases the translation choices in hymns are worth improving.

An additional aim of this project is to help English speaking Lutherans in America to grow in appreciation of the common heritage they share with their Confessional Lutheran brothers and sisters in Kenya of the Abagusii people. 

Ekegusii Terms and English Equivalent

The information about the hymns, authors, composers, etc. in Moterere Omonene is sometimes misspelled, incorrectly typeset, or sometimes just in error. As I work through the hymns I will try to make the information uniform in presentation and content. I will be looking for organists to record some settings for the church in Kenya to use in training pastors and congregations. I also hope to work with LHF to put Moterere Omonene on the Hymnary.org website.

Eriogi = Melody/Tune
Omoroisia Amang'ana = Composer
Omochakano = Composer/Music Writer
Ogotera = Poem/Song/Lyrics
Omoroisia Ogotera = Poet/Lyricists
Ase ogotera korwete = Based on a hymn, or derived from the hymn

Pericopal System Used by LTS — Nyamira, Kenya: Advent through Epiphany

January 12, 2019, 3:18 pm

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January 2019 Working Copy
Notes by Pastor Joseph Abrahamson

Part 1 Lectionary for Advent through Epiphany

This is an resource for the American Tutors at Lutheran Theological Seminary in Nyamira, Kenya and the students. The following tables list
the Sunday readings for the Church Year as they are found in the hymnals in use among the congregations in Western Kenya. The Kiswahili hymnal is called Mwimbiene Bwana and is abbreviated MB in the tables. The Ekegusii hymnal is called Moterere Omonene and is abbreviated MO in the tables. In most respects MO is a translation of MB from Kiswahili into Ekegusii.

There are some significant differences between the two books. Many of these differences are accidental. The tables below attempt to show the differences and offer suggestions. The tables will also note differences from the Evangelical Lutheran Synod’s hymnal The Evangelical Lutheran Hymnary, abbreviated ELH.

The information in the tables is derived from:
MB    “Sala Maalum (Collect) na Masomo” pp 449-529
          Special Prayers (Collect) and Lessons.
MO    “Ogosaba kwa Bene (Collect) na Amasomo”  pp 578-653
ELH  "Historical Lectionary" pp 202-203

Advent

MB     “Majira ya Majilio (Advent)"
             Season of Advent
MO     “Chingaki chi’okoganya Okoiborwa gwa Kristo (Advent)

Day		Old Testament	Psalm	Epistle	Gospel
First Sunday in Advent	MB p449 MO p 578	Jer 31:31-34	Ps 24 ELH Ps 25	Ro 13:11-14	Mt 21:1-9	Siku ya Bwana ya Kwanza Katika Majilio Rituko ri’Omonene rie Ritang’ani Ase Okoganya (Okoiborwa gwa Kristo) (Advent)
Second Sunday in Advent	MB p 450 MO p579	Malachi 4:1-6 ELH Micah 4:1-7	Ps 80	Ro 15:4-13	Lk 21:25-35	Siku ya Bwana ya Pili Katika Majilio Rituko ri’Omonene ria kabere Ase Okoganya (Okoiborwa gwa kristo) (Advent)
Third Sunday in Advent	MB p451 MO p 580	Is 40:1-8	Ps 85	1 Cor 4:1-5	Mt 11:2-10	Siku ya Bwana ya Tatu Katika Majilio Rituko ri’Omonene ria Gatato Ase Okoganya (Okoiborwa gwa Kristo) (Advent)
Fourth Sunday in Advent	MBp452 MO missing	Is 40:9-11	Ps 19	Phlp 4:4-7	Jn 1:19-28	Siku ya Bwana ya Nne Katika Majilio

MO is missing the Propers and Lessons for the Fourth Sunday in Advent through the Sunday after Epiphany. This appears to have been an editorial oversight.

Christmas Season

MB    “Majira ya Kukumbuka Kuzaliwa kwa Bwana Yesu”
           Season of the Commemoration of the Birth of the Lord Jesus
MO    Missing

Day		Old Testament	Psalm	Epistle	Gospel
Christmas Eve	MB p453 MO missing	Is 9:1-7 ELH Is 7:10-14	Ps 98 ELH Ps 2	Tit 2:11-14	Lk 2:1-14	Usiku wa Kukumbuka Kuzaliwa Kwake Kristo
Christmas Day	MB p454 MO missing	Mic 5:2-5a ELH Is 9:2-7	98	Heb 1:1-12	Jn 1:1-14	Siku ya Kuzaliwa Kwake Kristo
ELH Christmas Day 2nd service		Mic 5:2-4	Ps 121	Tit 3:4-7	Lk 2:15-20
Second Day of Christmas and St Stephen ELH not in lectionary	MB p455 MO missing	2 Chron 24:17-22	Ps 119:17-24	Acts 7:55-60	Mt 23:34-39	Siku ya Pili ya Kukumbuka kuzaliwa kwake kristo na Siku ya Stefano (Siku ya Pili ya Krismasi)
Sunday After Christmas	MB p 456 MO missing	Is 63:7-16 ELH Is 11:1-5	Ps 93	Gal 4:1-7	Lk 2:33-40	Siku ya Bwana Inayofuata Kuzaliwa kwa Kristo
New Year’s Eve	MB p 457 MO missing	none in MB ELH Is 63L7-18	Ps 121 ELH Ps  90	Ro 8:31-39 ELH 1 Pe:22-25	Lk 12:35-40 ELH Lk 13:6-10	Usiku wa Mwisho wa Mwaka
New Year’s Day ELH Name of Jesus	MB p458 MO missing	Josh 24:14-24 ELH Is55:1-13	Ps 121 ELH Ps  8	Gal 3:23-29 or Heb 13:8 ELH Gal 3:23-29	Lk 2:21 or Jn 16:33 ELH Lk 2:21	Siku ya Kwanza ya mwaka Mrya
Second Sunday After Christmas	MB 459 MO missing	Ex 3:13-15 ELH Is 42:1-9	Ps 91 ELH Ps 106	1 Pe 4:12-19	Jn 1:14-18 ELH Mt 2:13-23	Siku ya Bwana ya Pili Baada ya Kuzaliwa Kwake Kristo

Epiphany

MB    “Majira ya Ufunuo (Epifania)”
            Season of Epiphany
MO    Heading missing, Two entries missing at the beginning.

Day		Old Testament	Psalm	Epistle	Gospel
Epiphany	MB 460 MO missing	Is 2:2-5 ELH Is 60:1-6	Ps 72	Eph 3:1-12 ELH Ro3:23-31	Mt 2:1-12	Siku ya Bwana ya Ufunuo na Majira Yanayofuata
Sunday after Epiphany	MB p461 MO missing	Is 42:1-8 ELH Is 61:1-3	Ps 72 ELH Ps 100	Ro 12:1-6 ELH Rom 12:1-5	Lk 2:41-52	Siku ya Bwana ya Kwanza Inayofuata Siku ya Ufunuo
Second Sunday after Epiphany	MB p462 MO p581	Is 61:1-3,6 ELH Dt 18:15-19	Ps 66 MO (also Is 55:1)	1 Pe 2:4-10 ELH Ro 12:6-16	Jn 2:1-11	Siku ya Bwana ya Pili Inayofuata Siku ya Ufunuo Rituko ri’Omonene ria Kabere Erikobwatia Rituko ri’Okomanoka
Third Sunday after Epiphany	MB p463 MO p582	2 Kg 5:1-15 ELH Jer 33:6-9	Ps 97	Ro 12:16-21	Mt 8:1-13	Siku ya Bwana ya Tatu Inayofuata Siku ya Ufunuo Rituko ri’Omonene Ria Gatato Rikobwatia Rituko Ri’Okomanoka
Fourth Sunday after Epiphany	MB p464 MO p583	Ex 14:21-31 ELH Is 43:1-3	Ps 47 ELH Ps 102	Ro 13:8-10	Mt 8:23-27	Siku ya Bwana ya Nne Inayofuata Siku ya Ufunuo Rituku ri’Omonene Ria kane Rikobwatia Rituko ri’Okomanoka
Fifth Sunday after Epiphany	MB p465 MO p584	Ezk 33:10-16 ELH Jer 17:5-10	56 ELH Ps 20	Col 3:12-17	Mt 13:24-30	Siku ya Bwana ya Tano Inayofuata Siku ya Ufunuo Rituko ri’Omonene Ria Gatano Rikobwatia Rituko Ri’Okomanoka
ELH Presentation (February 2 or following Sunday)		Mal 3:1-4	Ps 84	Heb 2:14-18	Luke 2:22-40
Last Sunday after Epiphany ELH Transfiguration	MB p466 MO p584	Ex 3:1-6 ELH Is 61:10-11	Ps 84	2 Pe 1:16-21	Mt 17:1-9	Siku ya Bwana ya Mwisho Katika Majira ya Ufunuo Rituko ri’Omonene Ri’Omoerio Ase Chingaki Chi’Okomanoka Rituko Ri’Okoraba

Kiswahili
Siku ya Bwana = "Day of the Lord""Sunday"

Ekegusii
Rituko ri’Omonene = "Day of the Lord""Sunday"